ANTHROPOLOGICAL  PAPERS 

OF 

THE  AMERICAN  MUSEUM 
OP  NATURAL  HISTORY 

VOL.  XXIV,  PART  I 

MYTHS  AND  TALES  FROM  THE  SAN  CARLOS  APACHE 

BY 

PLINY  EARLE  GODDARD 


iu 


NEW  YORK 

PUBLISHED  BY  ORDER  OF  THE  TRUSTEES 
1918 


7 


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(' Continued,  on  Sd  p.  of  cover.) 


ANTHROPOLOGICAL  PAPERS 

OF 

THE  AMERICAN  MUSEUM 
OF  NATURAL  HISTORY 

VOL.  XXIV,  PART  I 


MYTHS  AND  TALES  FROM  THE  SAN  CARLOS  APACHE 

BY 

PLINY  EARLE  GODDARD 


NEW  YORK 

PUBLISHED  BY  ORDER  OF  THE  TRUSTEES 
1918 


Digitized  by  the  Internet  Archive 
in  2018  with  funding  from 
Getty  Research  Institute 


https://archive.org/details/mythstalesfromsaOOgodd 


MYTHS  AND  TALES  FROM  THE  SAN  CARLOS  APACHE. 
By  Pliny  Earle  Goddard. 


i 


Introduction. 


These  narratives  are  the  translations  of  texts  recorded  during  several 
visits  to  the  San  Carlos  Apache.  The  first  of  these  was  made  for  the  Uni¬ 
versity  of  California  in  1905  with  only  moderate  success  because  of  the 
difficulty  in  finding  proper  interpreters.  The  larger  amount  of  material 
was  secured  early  in  1910  for  the  American  Museum  of  Natural  History  and 
supplementary  texts  were  recorded  during  the  summer  of  1914  for  the  same 
institution.  In  the  main,  then,  this  publication,  together  with  Volume  VIII 
of  this  series,  forms  a  part  of  the  work  inaugurated  in  the  Southwest  in 
1909  under  the  yearly  grants  made  by  Archer  M.  Huntington. 

The  two  chief  informants  were  Antonio,  a  very  well  informed  man  of 
advanced  age  who  dictated  freely;  and  Albert  Evans,  a  man  of  middle  age 
speaking  sufficient  English  to  translate  his  own  texts. 

The  myths  of  the  Apache  are  of  two  sorts:  First,  there  are  several  im¬ 
portant  narratives,  the  most  typical  of  which  explains  the  origin  of  the 
earth,  and  of  its  topography,  the  birth  of  the  Culture  Hero  and  his  activities 
in  freeing  the  world  of  monsters.  To  the  second  class  belong  the  myths 
explaining  the  origin  of  definite  ceremonies.  These  myths  in  their  more 
complete  versions  are  known  only  to  those  who  celebrate  the  ceremonies 
in  question  and  are  perhaps  integral  parts  of  the  rituals.  The  myth  of  the 
woman  who  became  a  deer  is  typical  of  this  class. 

The  tales  divide  into  those  which  are  wholly  native  and  those  that,  in 
part  at  least,  are  of  European  origin.  The  Apache  themselves  recognize 
some  of  these  tales  as  “Mexican”  but  claim  other  such  stories  as  Apache. 
Without  a  knowledge  of  European  folklore  a  complete  segregation  of  the 
European  elements  is  impossible.  The  footnotes  point  out  the  more  obvious 
foreign  tales  or  incidents. 

When  the  literature  of  all  the  Southern  Athapascan  tribes  has  been 
published  in  considerable  quantity,  a  characterization  of  it  as  a  whole  and 
a  comparison  with  that  of  the  Pueblo  peoples  and  the  neighboring  tribes 
will  be  of  interest. 

Resulting  as  a  by-product  from  linguistic  work  these  myths  and  tales 
are  not  to  be  considered  as  exhaustive  of  those  known  to  the  Apache.  Long 
tales,  European  in  origin,  have  been  heard  at  the  camp  fires  which  are  not 
included  in  this  series.  It  is  probable  that  important  native  myths  have 
also  been  missed. 

Pliny  Earle  Goddard. 


August,  1918. 


3 


CONTENTS 

Page. 

Introduction  . . 3 

Creation  Myth  (First  Version) . 7 

Creation  Myth  (Second  Version) . 26 

Naiyenezgani  . . 36 

Securing  Fire  (First  Version)  .  . . 41 

Securing  Fire  (Second  Version) . 43 

The  Winning  of  Daylight  (First  Version) . 43 

The  Winning  of  Daylight  (Second  Version) . 44 

Origin  of  the  Clans  . . 44 

The  Development  of  Apache  Culture  .  47 

The  Deer  Woman . 49 

Songs  of  the  Deer  Ceremony . 56 

Prayers  for  Hunting  Deer  62 

The  Snake  Ceremony  . . 64 

Panther  and  Coyote  . . 67 

The  Sisters  are  lured  by  a  Flute  (First  Version) . 69 

The  Sisters  are  lured  by  a  Flute  (Second  Version)  .  .  .  .  71 

Coyote  and  the  Jack-Rabbit  People . 72 

Coyote’s  Eyes . 73 

Tar  Baby  . . 74 

Sack  and  Pot  as  Man  and  Wife  . . 75 

The  Loaf,  the  Cloth,  and  the  Hide  . . 75 

The  Good  and  the  Bad  Brother  .  .77 

Magic  Flight . 81 

Bibliography  . . 86 


5 


1* 


1918.] 


Goddard,  San  Carlos  Apache  Myths  and  Tales. 


7 


Creation  Myth  (First  Version)  1 

There  were  no  people  but  there  were  some  persons  existing  who  were 
without  parents.  These  were  Bee  dilxi!  xastin,  Black  Metal  Old  Man, 
Nal’uletcu  dilxiln,  Black  Big  Spider,  Nltc]  dilxil,  Black  Whirlwind,  and 
Godiye,  Mirage.2  These  were  the  four  who  did  this.  There  was  neither 
earth  nor  sky.  Bee  dilxil  had  no  house.  Spider  had  no  house  but  his 
dwelling  place  was  where  his  web  hung  crosswise.  Although  there  was 
neither  earth  nor  sky  Whirlwind  had  his  home  in  the  space  between  the 
earth  and  sky.  Mirage  had  nothing  on  which  to  dwell  but  he  trembled 
about  where  there  was  no  earth  and  no  sky. 

These  came  together  and  talked  about  what  there  might  be  on  which 
they  could  dwell.  They  said  they  would  live  on  the  sky  and  that  they 
would  also  make  the  earth.  They  determined  that  there  should  be  some¬ 
thing.  These  four  persons  were  discussing  with  each  other  how  it  should 
be  done.  Black  Whirlwind  did  this  way;  he  rubbed  his  hand  over  his  breast 
and  removed  some  of  the  cuticle.  Taking  this  between  his  thumb  and  fore¬ 
finger  he  asked  how  the  earth  should  be.  He  pressed  the  cuticle  between 
his  thumb  and  finger  repeatedly.3  He  then  walked  to  that  which  he  had 
made  and  the  earth  nearly  moved  into  its  place.  White  Whirlwind  came 
up  to  it  and  stood  there.  The  earth  moved  a  little  way.  Yellow  Whirlwind 
came  up  to  it  and  took  his  station.  The  earth  moved  nearly  to  its  place. 
Blue  Whirlwind  went  to  it  and  stood  by  it.  Then  the  earth  that  was  to  be 
settled  to  its  place.4 


1  Told  by  Antonio,  a  man  who  was  born  about  1850  in  the  region  known  as  Wheatflelds, 
north  of  Globe,  Arizona.  He  is  considered  the  chief  of  his  band,  a  position  of  some  honor 
but  without  formal  duties.  Possessed  of  considerable  priestly  lore  he  was  a  very  capable 
and  willing  narrator. 

2  These  four  primordial  beings  seem  to  be  selected  because  they  are  deemed  capable  of 
remaining  in  space  unsupported  by  earth  or  sky.  This  is  logical  enough  for  Whirlwind  and 
Mirage.  For  Spider,  one's  eyesight  must  be  too  poor  to  see  the  supporting  threads,  to  con¬ 
ceive  of  the  web  being  self-supporting.  Black  Metal  Old  Man  is  difficult.  Thunderbolts 
are  believed  to  be  flaked  stone  points,  flint  or  black  obsidian.  The  word  bee  originally  meant 
that  and  is  so  translated  by  Matthews  in  Navaho  Legends  and  elsewhere.  The  Apache  only 
know  metal  as  its  significance.  I  am  inclined  to  think  that  lightning  flashes  are  meant  but 
not  directly  named  through  fear.  It  is  possible  the  Sun’s  disk  is  referred  to  for  the  general 
importance  of  the  Sun  in  Apache  belief  would  give  him  first  place.  The  adjective  dilxil  is 
simply  the  most  sacred  color  and  could  be  used  even  of  snow.  The  use  of  xastin  implies 
respect  as  well  as  age  and  is  often  used  much  as  mister  in  English. 

3  This  method  is  employed  to  produce  people  by  Estsannatlehi  in  the  Navajo  story. 
Matthews,  148. 

4  The  Apache  circuit  is  sunwise,  beginning  with  the  east.  The  colors  are  as  here  given: 
black,  east:  white,  south;  yellow,  west;  blue,  north.  The  Navajo  have  the  sky  supported 
on  five  pillars.  Franciscan  Fathers,  354. 


8 


Anthropological  Papers  American  Museum  of  Natural  History.  [Vol.  XXIV, 


They  now  discussed  what  should  support  the  earth.  They  concluded 
to  make  four  supports  for  it  of  bee  dilxil.  They  added  a  black  whirlwind  to 
these  to  help  hold  it  up.  They  all  agreed  it  was  satisfactory. 

When  they  had  finished  the  earth  they  began  making  something  to  live 
on  it.  They  made  coyotes  and  the  birds  which  have  wings  but  are  like 
human  beings.  There  were  all  kinds  of  birds  living  on  the  earth.  Thus 
people  of  this  sort  existed.  Because  these  people  were  not  good  water 
covered  the  whole  earth. 

Then  Ests’unnadlehi 1  went  into  a  vessel  of  turquoise.  She  put  in  some 
seeds  and  the  two  grinding  stones,  and  stopped  the  opening  in  the  vessel 
with  clay.  She  floated  around  in  this  on  top  of  the  water.  When  she  struck 
the  side  of  the  vessel  with  the  muller  it  rang  “  bibit.”  As  long  as  there  was 
much  water  it  made  a  sound  like  “bit”  when  it  was  struck.  When  the 
water  was  gone  she  hit  it  again  and  heard  a  sound  like  “dan.”  Thinking- 
then  that  the  water  was  gone  down  she  broke  out  the  stopper  and  came  out.2 
There  was  nothing  but  a  level  plain  of  sand  where  she  came  out.  There  was 
nothing  there,  not  even  bushes.  She  sat  down  by  herself  and  began  to 
consider  what  would  be.  She  went  up  on  the  mountains  where  the  sun’s 
rays  struck  as  the  sun  came  up  and  took  a  position  on  her  knees  with  her 
head  turned  away.  Four  times  the  sun  refused  to  shine.  Having  tried  in 
vain  she  came  there  the  next  day  and  did  the  same  thing  with  the  same  lack 
of  results.  This  was  repeated  on  the  third  and  fourth  days.  When  she 
had  done  it  four  times  on  the  fourth  day  the  sun  penetrated  her  and  she  was 
glad.3 

Ests’unnadlehi  became  pregnant  and  gave  birth  to  a  girl.  When  this 
girl  had  grown  to  some  size  her  mother  told  her  to  seek  a  connection  with 
someone.  She  directed  her  to  go  to  the  bluff  where  water  was  dripping. 
The  girl  went  there  and  took  a  position  on  her  knees.  The  water  fell  be¬ 
tween  her  legs,  but  did  not  enter  her.  She  went  there  and  did  the  same  way 
three  times  in  vain.  Then  her  mother  put  her  in  position  and  the  water 
entered  her. 

She  became  pregnant  and  gave  birth  to  a  boy.  She  was  called  Naljdil- 
xiln,  the  boy  was  to  be  Naiyenezgani,  and  her  mother  was  Ests’unnadlehi. 
There  were  these  three. 


1  The  Navajo  have  an  account,  of  her  origin.  Matthews,  104.  The  Jicarilla  Apache 
consider  Yolgaiisdzan,  the  grandmother  of  Naiyenesgani,  to  be  the  earth.  Goddard,  (a),  206. 

-  The  Navajo  account  of  a  deluge  is  connected  with  the  emergence  in  this  world  through 
a  reed  of  these  who  were  fleeing  frem  the  rising  waters.  This  story  may  have  been  influenced 
by  the  Biblical  account.  Boats  were  not  known  to  the  Apache.  The  Pima  have  an  earthern 
vessel  employed  during  the  flood.  Russell,  (b),  209,  211. 

3  See  Matthews,  105  for  the  Navajo  account.  Cf.  Stevenson,  (b),  35,  for  union  of  sun 
and  foam.  The  Zuni  also  use  four  as  a  ceremonial  number  in  myths.  Stevenson,  (b),  28,  30. 


1918.] 


Goddard,  San  Carlos  Apache  Myths  and  Tales. 


9  ' 

He  who  was  to  be  Naiyenezgani  had  a  smooth  head.  He  had  no  hair, 
ears,  nose,  teeth,  or  lips.  He  was  also  devoid  of  the  ridge  above  his  eyes 
as  well  as  of  eyebrows  and  eyelashes.  His  arms  had  no  joints  and  he  had 
no  fingers,  just  a  flat  hand.  His  legs  were  similarly  without  joints  and  his 
feet  were  undivided  into  toes.1  He  had  no  nails  on  his  hands  or  feet.  He 
was  just  smooth  and  unformed.2  The  woman  was  considering  what  should 
be. 

“Where  does  my  father  live?”  the  boy  asked  his  grandmother.  She 
told  him  not  to  speak  about  it,  since  he  lived  in  a  dangerous  place  and  one 
was  not  allowed  to  talk  about  him.  He  repeated  his  question  three  times 
and  the  fourth  time,  his  grandmother  still  refused  to  tell  him.  “You  must 
mean  that  one  of  your  organs  is  dangerous,”  the  boy  finally  said. 

He  started  away  just  by  himself  having  only  his  own  devices.  She 
couldn’t  discover  by  what  means  he  knew  the  way,  but  she  thought  he  must 
have  something  to  guide  him.  He  came  vdiere  his  father’s  house  could  be 
seen.  He  sat  down  there  and  began  to  cry.  While  he  was  sitting  there 
crying  and  wondering  by  what  means  he  could  get  to  his  father’s  house,  a 
head  was  stuck  out  of  a  hole  right  beneath  him.  “Well,  why  are  you 
crying?”  a  voice  asked.  The  boy  replied  that  he  was  on  the  way  to  his 
father’s  house  and  was  crying  because  he  was  trying  to  find  a  means  of  going 
there.  Then  the  one  who  put  his  head  out  said  that  in  the  morning  he  would 
go  from  right  where  the  boy  was  sitting  to  the  house  of  the  Sun.  Promising 
to  return  and  telling  the  boy  to  wait,  Spider  started  awTay.3  He  wTent  to 
the  house  of  the  Black  Sun  and  tied  his  thread  to  the  door  post.  Then 
he  came  back  and  told  the  boy  everything  was  ready  and  that  his  thread 
was  fastened.  He  directed  the  boy  to  go  on  the  string  which  he  had 
stretched  for  him. 

The  boy  went  on  this  thread  and  came  in  front  of  his  father’s  house. 
When  he  got  there  he  stood  below  the  house.  He  could  hear  someone 
sitting  inside  of  the  house.  He  heard  him  get  up  and  go  up  to  the  top  of 
the  house.  From  there  he  looked  down  on  the  earth.  While  he  was  gone  • 
Naiyenezgani  went  right  inside.  A  woman  was  sitting  in  an  inner  room. 
When  she  saw  him  she  asked  why  he  had  come,  at  the  same  time  telling  him 
no  one  was  allowed  to  come  there.  The  boy  replied  that  he  had  come  to 
see  his  father.  The  woman  warned  him  against  saying  that,  telling  him 
that  his  father  was  a  dangerous  man  who  had  killed  those  who  had  claimed 
to  be  his  children.  She  said  this  to  him  four  times  in  vain.  Finally  she 


1  See  reference  to  webbed  hands  and  feet  in  Stevenson,  (b),  28,  29,  34. 

2  This  lack  of  complete  human  form  is  in  preparation  of  initiation  later  when  the  boy  is 
to  be  fashioned.  The  two  incidents  are  the  origins  of  the  ceremony  for  boys. 

3  Matthews,  109. 


10 


Anthropological  Papers  American  Museum  of  Natural  History.  [Vol.  XXIV, 


said,  “Well,  have  it  that  you  came  to  see  your  father;”  and  going  into  a 
corner  she  took  up  a  white  cloud  and  spread  it  down.1  Telling  him  to  lie 
down  on  this  blanket,  she  rolled  him  up  in  it  and  hid  him.  She  told  him 
that  at  sunset  the  Sun  would  come  home  on  the  sky  and  that  the  boy  would 
hear  a  sound  like  “dil”  when  he  landed  on  the  top  of  his  house.  He  would 
know  by  that  that  the  Sun  had  returned. 

He  heard  the  Sun  coming  down  and  heard  him  land.  The  Sun  asked 
his  wife  who  had  come  there.  She  replied  that  no  one  had  come;  that  she 
had  seen  no  one.  She  told  him  this  four  times  as  the  Sun  repeated  the 
question.  Finally  she  said,  “You  are  always  saying  you  never  do  anything 
amiss  where  you  go.”  The  woman  went  then  where  she  had  hidden  the 
boy  and  brought  him  nearby  and  put  him  down.  She  opened  out  each  way 
the  blanket  in  which  he  was  rolled.  The  boy  then  got  up.  “This  boy 
called  you  his  father;  he  said  he  came  to  see  his  father.  It  may  be  so,” 
the  woman  told  her  husband. 

The  Sun  took  his  child  by  the  hand  and  led  him  to  the  east  where  there 
was  tobacco  with  which  he  killed  people.  The  pipe  was  lying  with  the 
tobacco.  He  filled  the  pipe  and  held  it  up  to  the  east  where  it  became 
ignited  without  any  visible  means  of  lighting  it.  The  boy  drew  smoke  once 
and  there  was  nothing  but  ashes  to  be  seen.  He  went  to  the  south  where 
there  was  white  tobacco  with  a  white  pipe  lying  in  it.  He  filled  the  pipe 
and  held  it  up  to  the  south.  It  became  lighted  without  visible  means.  He 
gave  it  to  the  boy  who  drew  on  it  once  and  nothing  but  ashes  appeared. 
Next  he  went  to  the  west  where  there  was  another  pipe  and  tobacco.  This 
he  lighted  by  lifting  it  up.  The  boy  drew  on  the  pipe  and  nothing  but 
ashes  remained.  He  now  went  to  the  north,  where  another  pipe  lay  in 
tobacco.  He  filled  the  pipe  and  held  it  up.  It  became  lighted  without 
apparent  means.  He  gave  it  to  the  boy  who  drew  once  on  the  pipe  which 
was  immediately  white  with  ashes.  This  made  four  times  that  he  had  tried 
in  vain  with  the  tobacco  that  kills  people.  “  It  is  true  that  you  are  my  son,” 
he  said. 

He  then  went  with  him  to  the  east  to  a  place  called  sek’q’  which  was 
blazing  with  “sky  fire.”  The  Sun  caught  the  boy  by  his  foot  and  swung 
him  around,  his  head  hanging  down,  and  threw  him  into  the  “sky  fire.” 
He  pushed  him  down  with  a  poker  of  bee  diLvil.  The  black  sett  q’  glowing- 
red  went  through  the  sky  with  him.  He  went  through  the  sky  as  a  downy 
feather  and  turned  back  to  a  man,  landing  back  by  his  shadow  before  the 
Sun  moved.  The  same  thing  was  done  at  the  south  where  white  sky  fire 
was  blazing  out.  He  pushed  him  down  with  a  poker  of  white  bee.  Again 


1  The  Navajo  speak  of  four  clouds.  Matthews,  111. 


1918.1 


Goddard,  San  Carlos  Apache  Myths  and  Tales. 


11 


he  escaped.  Next  they  went  to  the  west  where  there  was  a  yellow  fire  and 
he  was  poked  down  with  yellow  bee.  Again  he  turned  into  a  dowrny  feather 
and  came  down  on  his  shadow.  Last  they  went  to  the  north  where  the  sky 
fire  was  blue  and  the  poker  was  blue  bee.  He  blazed  through  the  sky  with 
blue  flames  and  returned  to  his  shadow  by  becoming  a  feather.  He  did 
this  without  killing  his  son.  “You  are  surely  my  child,”  he  said.  Some  of 
the  first  people  to  come  into  existence  were  there.1  They  acknowledged  the 
boy  as  their  grandson.  “It  is  Na^enezgani,  our  grandson,”  2  they  all  said. 

“Form  my  child  for  me,”  the  Sun  asked  of  them.3  They  prepared  a 
sweatlodge  with  four  stones  and  a  pile  of  wood.  The  sun  directed  that  the 
four  stones  be  put  on  the  fire.  Those  who  had  come  went  in  with  their 
grandson.  Two  of  the  stones  were  brought  into  the  lodge.  They  went 
into  the  bath  four  times.  When  the  skin  all  over  his  body  became  soft  they 
pushed  the  skin  of  his  flat  hands  back  and  formed  his  fingers.  They  made 
the  lacking  joints  and  made  hair  for  him.  They  also  made  supra-orbital 
ridges  and  ears  and  a  nose  with  nostrils.  They  made  also  lips  and  teeth 
and  a  chin.  They  provided  a  joint  in  his  neck  where  before  one  was  lacking 
and  the  boy  had  not  been  able  to  turn  his  head.  They  also  made  joints  in 
his  arms  so  his  arms  could  be  bent.  They  fashioned  his  toes  in  the  same 
manner  as  they  made  his  fingers,  making  them  as  people’s  feet  are  now. 

“  Now  train  him  for  me  so  he  may  fight  against  those  who  are  dangerous,” 
the  Sun  asked.  They  made  for  him  moccasins  and  leggings  of  obsidian  and 
an  obsidian  shirt  and  hat.  They  provided  him  with  an  obsidian  warclub. 
Thus  he  was  equipped  to  fight  the  dangerous  ones.  They  made  something 
which  should  sit  by  his  ear  and  tell  him  what  to  do  and  direct  his  travels.4 
When  he  was  thoroughly  equipped  they  told  his  father  that  he  was  ready. 

The  boy  was  then  told  he  might  return  where  his  grandmother  was 
•living.5 6  He  went  to  his  grandmother  who  greeted  him.  He  lived  there 
with  her. 

He  had  no  bow  and  arrows.  Fie  began  hunting  about  for  something  and 
found  some  reeds.  He  looked  again  and  found  a  mulberry  tree.  He  carried 
the  material  secured  from  their  home.  He  made  an  arrow  and  straightened 


1  The  major  gods,  seldom  named,  may  be  referred  to.  They  would  strictly  speaking  be 
the  father  of  the  Sun  or  his  uncles.  Cf.  Matthews,  106. 

2  Son’s  son.  The  term  is  reciprocal. 

3  In  the  Navajo  account  done  by  the  daughters  of  the  Sun.  Matthews,  112.  The 
adolescence  ceremony  in  the  Navajo  version  is  the  racing  on  page  106  of  Matthews. 

4  This  monitor  frequently  mentioned  in  this  and  following  myths  is  usually  explained 

as  a  fly  or  insect.  In  some  degree  the  concept  is  that  of  a  guardian  spirit.  The  wind  serves 
Naiyenezgani  in  this  manner  in  the  Navajo  myths. 

6  This  trip  to  the  sun  according  to  this  version  is  for  the  general  adolescence  ceremony 
and  the  special  equipment  as  a  warrior.  Among  the  Hopi  and  Zuni  and  to  a  considerable 
extent  the  Navajo,  the  two  brothers  who  visit  the  Sun  are  war  gods  and  the  entire  myth 
belongs  to  the  warrior  cult. 


12  Anthropological  Papers  American  Museum  of  Natural  History.  [Vol.  XXIV, 

it.  He  provided  it  with  a  foreshaft  and  feathered  the  arrow  with  eagle’s 
plumes.  He  at  first  put  on  a  single  feather  and  shot  at  a  cactus  which  was 
standing  close  by.  He  missed  the  cactus  and  concluded  a  single  feather 
was  not  sufficient.  He  put  on  two  feathers  and  tried  again.  He  missed 
again.  “Not  good,”  he  said,  “three  will  be  used.”  When  he  had  put  on 
three,  he  shot  again.  “Dhu,”  he  heard  as  the  arrow  went  through  the  cen¬ 
ter. 

“  Where  is  there  some  flint  to  put  on  the  end  of  the  foreshaft?”  he  asked 
his  grandmother.  His  grandmother  told  him  not  to  say  that.  The  boy 
replied  that  it  was  one  of  his  grandmother’s  organs  that  was  dangerous. 
He  went  far  in  his  search  until  he  came  to  some  flint.  He  picked  it  up  and 
struck  it  with  a  stone.  As  he  gathered  up  the  pieces  something  called  Bee 
yilgai  ran  at  him.  He  stopped  and  waited  for  it.  Just  as  it  came  up  to> 
him  he  thrust  at  it  with  a  dagger.1  It  ran  on  him  and  was  broken  to  pieces. 
He  gathered  up  the  pieces,  tied  them  up,  and  carried  them  home.  When 
he  came  home  he  flaked  a  piece  of  flint  and  put  it  on  the  end  of  his  arrow 
in  that  way  making  it  sharp. 

When  he  had  finished  the  flint  he  asked  his  grandmother  where  on  earth 
were  those  who  killed  people.  He  asked  this  because  of  what  the  one  which 
sat  by  his  ear  had  told  him.  “  Grandmother,  where  does  the  one  live  who 
kicks  people  over  the  cliff?”  he  asked.2  His  grandmother  told  him  not  to 
speak  that  way,  that  the  person  was  dangerous  and  one  was  not  allowed  to 
mention  him. 

He  started  off  under  his  own  leadership.  He  had  a  blue  fox  as  his  pet. 
He  put  a  yellow  snake  in  the  fold  of  his  shirt.  He  hunted  about  and  found 
a  canyon  where  there  was  a  wall  of  rock  on  either  side.  He  went  in  between 
these  walls  and  came  to  a  trail  which  was  used  by  people.  He  followed 
along  the  trail  and  soon  came  where  a  man  was  lying  against  the  cliff.  He 
had  one  leg  over  the  knee  of  the  other  with  his  foot  in  the  air.  Naiyenezgani 
stopped  close  by  and  told  the  man  to  get  up  and  let  him  pass.  The  man 
refused  and  remained  in  the  same  position.  Naiyenezgani  sent  his  pet, 
the  blue  fox,  along  the  trail.  As  the  fox  was  passing  the  man  kicked  with 
his  foot  but  the  fox  jumped  and  the  kick  passed  behind.  Naiyenezgani 
jumped  past  and  asked  why  he  did  that.  He  went  around  and  did  the  same 
thing  four  times.  The  man  kicked  each  time  missing  him.  Naiyenezgani, 
reaching  into  the  bosom  of  his  shirt,  pulled  out  the  yellow  snake  and  threw 
it  on  the  man  as  he  lay  against  the  rock.  When  the  snake  fell  near  his  head 
and  rattled,  the  man  cried  out  that  he  was  afraid  of  that  sort.  As  he  jerked 


1  Cf.  Matthews,  12.5.  Goddard  (a),  204. 

2  Cf.  Matthews,  122-123.  Goddard,  (a),  202;  (b),  235-236. 


1918.] 


Goddard,  San  Carlos  Apache  Myths  and  Tales. 


13 


his  head  about  Naiyenezgani  pulled  out  his  obsidian  club.  “  Bau,”  he  heard, 
as  he  knocked  the  man  down  from  the  top  of  the  cliff  wThere  he  lay.  He 
killed  him.  The  monster  was  called  Tsidakelisi.  Naiyenezgani  went  back 
and  told  his  grandmother  he  had  killed  Tsidakelisi. 

He  asked  his  grandmother  where  Nagegani,  he  who  kills  people  by 
looking  at  them,  lived.  “He  lives  in  a  dangerous  place,”  she  replied.  He 
started  away  hunting  for  him.  That  which  sat  by  his  ear  told  him  where 
he  lived.  He  came  near  to  the  place  where  the  monster  was  sitting  with 
his  children.1 

Naiyenezgani  produced  a  mirage  so  they  could  not  see  him.  While 
they  were  watching  here  where  he  was  not,  he  went  around  and  came  down 
on  them.  The  young  ones  saw  him  standing  close  by  and  told  their  father 
some  man  had  come  to  them.  The  father  told  them  to  look  at  the  visitor. 
Sitting  there  in  a  line  they  looked  at  him.  He  began  to  feel  disturbed  in 
his  mind.  His  eyes  in  which  they  were  looking  did  not  move.  His  mind 
was  affected.  When  he  was  about  to  die  he  took  out  his  life  medicine  and 
put  it  in  his  mouth  and  recovered.  He  had  something  in  the  fold  of  his 
blanket  which  would  explode.  He  took  this  out  and  put  four  pieces  in  the 
fire  which  encircled  the  place.  He  heard  a  noise  like  “tcil”  and  the  pieces 
flew  in  their  faces.  The  fragments  went  into  the  eyes  of  all  of  them.  They 
rubbed  their  eyes  but  not  one  of  them  could  see  anything.  Naiyenezgani 
went  up  to  them  with  his  club  and  hit  them,  killing  them.  He  went  back 
where  his  grandmother  lived. 

“Where  does  black-tailed  deer  live?  How  does  one  do  when  he  has 
killed  one?”  he  asked  his  grandmother.  “Do  not  butcher  it  under  a  pinon 
tree,”  she  told  him.  He  went  away  again  and  hunted  for  a  deer.  He  came 
to  a  mountain  far  away  where  he  hunted  about.  He  came  up  to  a  deer  at 
which  he  shot  with  an  arrow,  killing  it.  He  killed  it  in  an  open  place. 
Wondering  why  his  grandmother  had  warned  him  not  to  do  so,  he  seized 
the  deer  by  a  hind  foot  and  dragged  it  to  a  pinon  which  stood  a  little  way 
down  the  hill.  Then  he  dragged  it  up  the  slope  to  the  shade  of  the  pinon. 
He  drew  out  his  knife,  turned  the  deer  on  its  back  and  held  it  by  one  fore¬ 
leg  wrhile  he  cut  it  down  the  breast  and  belly.  Whep  he  had  cut  it  open  in 
that  manner  he  removed  the  skin.  He  spread  out  the  skin  at  one  side  and 
cut  off  both  the  front  legs.  He  laid  those  down  over  there.  He  then  cut 
off  the  hind  legs  and  put  them  down.  When  he  was  cutting  out  the  stomach 
and  intestines  some  cold  water  was  dripping  on  him.  Wondering  what 
was  doing  it  to  him  he  looked  up  above  the  pinon.  He  thought  there 
might  be  a  cloud  but  there  was  only  blue  sky.  He  thought  something  up 


1  Matthews,  123-124. 


14 


Anthropological  Papers  American  Museum  of  Natural  History.  [Vol.  XXIV, 


there  in  the  sky  might  be  rotting  and  falling  on  him.  He  bent  down  and 
was  pulling  the  intestines  out  when  water  fell  on  him  again.  When  he 
looked  up  again  he  saw  a  beautiful  girl  sitting  on  the  top  of  the  pihon. 
When  she  saw  him  she  called  “my  husband”  and  lifted  her  skirt.  She 
began  to  descend  the  tree.  When  she  was  nearly  down  he  discovered  her 
privates  were  provided  with  teeth.  He  grabbed  up  the  second  stomach 
and  ran  away  dragging  it  along.  The  girl  ran  after  him  calling  him  husband. 
She  nearly  overtook  him  at  the  foot  of  the  mountain.  She  kept  trying  to 
grab  him.  As  she  was  about  to  overtake  him  he  threw  down  between 
them  the  tripe  which  formed  rows  of  radiating  ridges  like  one’s  spread  out 
fingers.  He  was  running  ahead  of  these  ridges  but  she  was  behind  and  had 
to  cross  them.  He  ran  back  where  his  grandmother  was  sitting.  “You 
certainly  told  me  the  truth  for  Vagina- that-kills  is  running  after  me.1  She 
will  soon  be  here.”  Considering  what  she  could  do  with  him  she  moved 
over  the  vessel  in  which  food  was  boiling,  put  the  fire  to  one  side,  and  dug 
a  hole  underneath  where  the  fire  had  been.  She  told  Naiyenezgani  to  go 
into  the  hole  she  had  dug  and  covered  him  with  a  thin  stone  and  replaced 
the  fire  and  the  boiling  pot.  She  made  a  big  fire  and  sat  down  by  one  side 
of  it. 

Just  then  the  girl  came  running  up,  asking  which  way  her  husband  had 
run.  The  grandmother  denied  that  any  man  had  been  there.  The  girl 
insisted  that  her  husband  had  run  there.  She  said  she  could  determine  by 
her  urine  for  it  would  run  and  stop  where  her  husband  was  located. 

She  went  up  on  the  slope  and  drew  radiating  lines.  Her  urine  flowed 
down  and  came  right  to  the  fire.  Saying  her  husband  should  be  there,  she 
threw  the  pot  to  one  side,  pushed  the  fire  over,  pulled  up  the  stone,  and 
grabbed  him  by  the  arm.  She  pulled  him  out  and  calling  him  husband 
asked  him  to  hurry,  at  the  same  time  raising  her  skirt.  He  looked  and  was 
afraid  of  her  teeth  which  were  grinding  against  each  other.  The  girl  urged 
him  to  hurry,  but  he  excused  himself  by  saying  that  he  did  not  do  that  in 
an  exposed  place  but  required  that  a  good  bed  be  spread  with  grass.  This 
bed  he  said  must  be  in  a  house  made  of  four  poles  of  Douglas  spruce  which 
grows  upon  large  mountains  standing  at  the  four  cardinal  points. 

She  ran  off  toward  the  east.  While  she  was  gone  Naiyenezgani  fashioned 
an  implement  so  large  (six  inches  in  diameter)  of  white  stone.  He  sewed  a 
cover  of  buckskin  on  this.  The  girl  soon  came  running-back  with  a  Douglas 
spruce  pole.  She  ran  off  again  to  the  south.  While  she  was  gone  he  made 
another  implement  of  sand.  The  girl  soon  returned  again  bringing  back 


1  This  widespread  story  was  not  included  by  Matthews,  and  hardly  seems  in  place  in 
the  Apache  account.  The  Jiearilla  Apache  know  it.  Goddard,  (a),  203. 


1918.] 


Goddard,  San  Carlos  Apache  Myths  and  Tales. 


15 


another  Douglas  spruce  pole.  She  went  again  toward  the  west.  While 
she  was  gone  he  made  an  implement  of  pitch.  She  returned  and  went  again 
to  the  north.  While  she  was  gone  he  made  a  fourth  implement  of  the  wax 
from  the  sumac. 

The  girl  soon  came  back  with  a  fourth  pole  of  Douglas  spruce.  She 
prepared  a  bed  of  grass  and  built  a  house  over  it  with  the  four  poles.  She 
placed  herself  on  her  back  and  asked  her  husband  to  hurry.  He  replied 
tfrat  it  was  not  his  custom  to  do  such  things  in  the  daytime.  The  girl  then 
besought  the  sun  to  hasten  its  descent  and  expressed  a  wish  that  night  might 
come  speedily.  WThen  it  was  night  she  placed  herself  again  and  called  to 
her  husband  to  hurry.  He  wrapped  the  four  implements  and  a  round  stone 
in  a  blanket  and  carried  them  to  the  bed.  He  sat  down  by  the  woman 
placing  the  stone  by  her  head.  When  she  asked  him  to  hurry  he  said  he 
would,  and  took  up  the  white  stone  implement  he  had  made  and  holding  the 
girl’s  legs,  inserted  it.  He  heard  a  sound  “guz,  guz,  guz”  as  the  teeth 
worked  upon  it.  The  white  stone  implement  was  entirely  consumed  and 
came  out  in  pieces.  He  immediately  inserted  the  implement  of  sand. 
When  that  had  been  consumed  in  a  similar  manner,  he  inserted  the  imple¬ 
ment  of  pitch.  He  heard  a  sound  like  “  luk,  luk,  luk.”  Finally  he  used  the 
implement  made  of  the  wax  of  the  sumac.  When  he  heard  the  sound 
“luk”  again  he  took  up  the  stone  he  had  put  at  the  head  of  the  bed,  and 
pounding  at  the  teeth,  broke  them  all  off.  “  This  is  the  way  woman  shall 
be,  she  shall  not  have  teeth,”  he  said.  When  it  was  daylight  she  sat  a 
little  way  from  camp  crying. 

Naiyenezgani  sat  with  his  grandmother.  He  asked  her  where  Delgit 
lived.  She  cautioned  him  not  to  ask  that,  saying  the  place  was  a  dangerous 
one.  Naiyenezgani  made  the  usual  remark  about  his  grandmother  and 
walked  out  on  the  plain  without  special  preparation  for  his  task.  He  saw 
the  animal  he  sought.  It  was  lying  in  an  open  plain  where  there  was  no 
cover.  While  Naiyenezgani  was  sitting  despondently  wondering  how  he 
was  to  approach  the  animal  that  was  lying  there,  the  grass  a  little  way  from 
him  moved.  A  “man”  put  up  his  head  and  said  “sho”  and  asked  why  he 
was  sitting  there.  Naiyenezgani  said  he  was  wondering  how  he  could 
approach  the  animal  lying  yonder.  His  inquisitor  said  that  he  was  the  only 
one  who  frequently  approached  the  animal.  Naiyenezgani  then  asked 
that  he  go  to  the  animal  and  prepare  a  way  of  approach.  The  other  one 
replied  that  when  he  got  there  the  animal  would  get  up  and  look  down. 
That  would  be  evidence  of  his  success.  He  then  withdrew  into  his  hole 
and  started  away. 

After  a  time  Naiyenezgani  who  had  remained  sitting  there  saw  the  ani¬ 
mal  get  up  and  look  down  where  it  had  been  lying.  Then  the  one  who  wTas 


16  Anthropological  Papers  American  Museum  of  Natural  History.  [Vol.  XXIV, 

assisting  Naiyenezgani  said,  “Slio,  it  is  I.  I  did  it.  I  cut  off  some  of  your 
hair,  because  my  children  are  cold.  Lie  down  again.” 

The  animal  lay  down  again  and  the  one  who  was  assisting  gnawed  off 
the  hair  in  a  round  patch  behind  the  shoulder.  He  went  back  into  his  hole 
and  made  four  tunnels  one  below  the  other.  When  he  had  finished  these  he 
returned  where  Naiyenezgani  was  sitting.  He  told  him  that  he  had  de¬ 
nuded  a  place  where  the  animal’s  heart  was  beating  and  that  he  had  pre¬ 
pared  four  tunnels  one  above  the  other.  Naiyenezgani,  in  case  of  attack, 
was  to  run  into  these  tunnels  in  succession.  Naiyenezgani  then  went  to 
the  animal  by  means  of  the  uppermost  tunnel.  When  he  came  there  he  saw 
the  smooth  skin  throbbing  from  the  action  of  the  heart  above  it.  Taking 
his  obsidian  warclub  in  his  hand  he  came  to  the  place.  He  drove  the 
weapon  into  the  animal’s  heart  and  jabbed  it  about.  The  animal  jumped 
up  and  stuck  his  horn  into  the  ground  ripping  out  the  top  tunnel.  Naiyenez¬ 
gani  ran  quickly  to  the  next  tunnel.  When  the  animal  ripped  that  one  open 
lie  ran  to  the  third  and  fourth.  As  he  was  ripping  out  this  fourth  one  in 
which  Naiyenezgani  lay  he  fell  over  dead.  Naiyenezgani  succeeded  in 
killing  the  animal  just  as  he  himself  was  likely  to  Ire  killed.  He  killed  it 
because  it  had  been  killing  the  people  who  lived  on  the  earth.  He  went  to 
the  animal  and  began  to  skin  it.  The  birds,  who  were  then  people,  came 
there  and  asked  for  the  hair  saying  their  children  were  freezing.  Each 
grabbed  a  handful  of  hair  and  went  away  with  it.  Naiyenezgani  prepared 
the  skin  and  then  knocked  the  animal’s  brain  out.  He  took  also  the  blood 
and  manure.  He  sewed  up  the  yellowish  dressed  skin  to  contain  the  blood. 
He  also  put  the  manure  and  brains  in  the  container  made  of  dressed  skin. 
He  took  out  the  bones  also.  He  carried  all  these  to  the  place  where  his 
grandmother  sat.1 

The  hide  was  spread  on  the  ground  and  pegged  down  where  it  was 
scraped  with  a  rough  stone.  It  was  then  softened  by  rubbing  with  the 
hands.2  From  this  he  made  a  war  coat  with  scalloped  opening  in  front. 

While  he  was  living  with  his  grandmother  he  asked  her  where  Ts’inna- 
gole  lived.  She  cautioned  him  not  to  mention  it  saying  it  was  a  dangerous 
place  to  which  Naiyenezgani  replied  with  the  usual  reference  to  his  grand¬ 
mother’s  organs.  Naiyenezgani  put  on  his  war  coat  and  put  the  brains  of 
Delgit  in  the  front  of  the  coat.  The  blood  of  Delgit  he  put  in  the  front  of 
his  shirt.  He  put  the  manure  also  in  the  same  place  and  the  white  bones 


1  The  Navajo  account  is  in  Matthews,  117-118.  Cf.  Goddard,  (a),  197-198;  Goddard, 
(b),  236. 

2  This  skindressing  was  probably  done  by  the  grandmother.  The  Apache  does  not 
distinguish  sex  grammatically.  Such  division  of  labor  is  too  obvious  to  be  specially  mentioned 
in  the  narrative. 


1918.] 


Goddard,  San  Carlos  Apache  Myths  and  Tales. 


17 


of  Delgit.  Thus  equipped  he  started  away  and  came  out  on  a  plain.  He 
had  not  gone  far  when  he  heard  a  noise  “  ye.”  He  looked  about  to  see  what 
had  made  the  noise  but  found  nothing  although  he  looked  over  the  ground 
on  all  sides  of  himself. 

When  he  looked  up  there  in  the  middle  of  the  sky  he  saw  something 
coming  down  to  attack  him.  It  had  its  talons  sticking  out.  It  came  near 
him  and  nearly  grabbed  him.  Naiyenezgani  was  lying  with  his  face  down 
and  the  bird  grabbed  at  the  back  of  his  war  shirt  only.  It  said  “xa”  as 
it  missed  him.  Naiyenezgani  got  up  and  walked  on  a  little  ways  when  he 
heard  the  same  noise.  He  saw  the  bird  again  and  lay  down  again  on  his 
face.  The  bird  grabbed  at  him  again  but  striking  only  the  war  coat  missed 
the  second  time.  When  he  had  gone  on  a  little  ways  he  was  attacked  a 
third  time.  This  time  he  heard  the  claws  as  they  scraped  on  the  coat.  He 
missed  getting  him  a  third  time.  Naiyenezgani  walked  on  again.  When 
he  had  gone  a  short  distance  he  heard  the  noise  again.  He  looked  up  and 
saw  the  bird  coming  down.  This  was  the  fourth  attack  and  Naiyenezgani 
this  time  lay  with  his  face  up.  He  lay  that  way  for  he  wanted  to  see  what 
the  bird  was  doing  to  him.  It  drove  its  talons  under  the  scalloped  trimming 
on  the  front  of  his  coat  and  carried  him  off.  He  flew  up  on  the  sky  to  the 
east  where  the  bird  had  its  nest.  At  the  east  of  the  nest  was  a  smooth  sharp 
pinnacle  of  projecting  rock  on  which  he  killed  people.  He  threw  Naiyenez¬ 
gani  down  on  that.  When  he  struck  it  the  blood,  brains,  and  manure  of 
Delgit  burst  out  of  their  containers.  The  bird  thought  he  had  killed  him 
and  took  him  up  where  his  children  were  sitting  and  threw  him  down  to 
them.  He  flew  off  shaking  himself  and  alighted  at  the  east. 

When  the  young  ones  came  up  to  him  and  put  their  heads  down  to 
eat  him  he  said,  “sho.”  “He  said  ‘sho’  to  us,”  they  told  their  father.  “  It 
is  only  the  breath  oozing  out,”  he  replied.  Four  times  this  happened  but 
by  that  time  the  parent  bird  had  flown  away  to  hunt  again.  The  man,  who 
was  supposed  to  have  been  killed,  got  up  and  came  where  the  four  young 
ones  were  sitting.  He  began  striking  among  them  using  the  bone  of  Delgit 
as  a  club.  He  threw  them  down  the  side  of  the  cliff,  leaving  only  one  of  the 
four.  He  began  to  question  this  one,  asking  in  what  sort  of  a  storm  its 
father  brought  back  his  prey.  It  replied  that  he  came  back  when  there 
was  a  big  male  rain. 

Next  he  inquired  in  what  sort  of  weather  its  mother  brought  prey.  It 
replied  that  she  came  back  when  a  female  rain  was  falling.  He  then  wanted 
to  know  under  what  conditions  the  brother  and  sister  came  back.  It 
replied  that  the  latter  came  back  with  prey  when  a  young  rain  was  falling. 
When  his  questions  had  been  answered  he  killed  the  young  one  with  the  bone 
of  Delgit  and  threw  the  body  over  the  cliff.  It  had  told  him  where  at  the 


18 


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east  the  father  alighted,  where  at  the  south  the  mother  stayed,  where  at  the 
west  the  sister  would  alight,  and  at  the  north  the  brother  would  perch. 

Naiyenezgani  hid  at  the  east.  When  a  male  rain  fell  he  was  ready  with 
his  club.  The  male  bird  came  flying  with  a  man  and  dropped  him  on  the 
smooth  pinnacle  of  bee  dilxil,  at  the  east.  It  flew  to  its  perch.  When  a 
female  rain  was  falling  the  mother  bird  returned  bringing  a  beautiful  woman 
and  threw  her  down.  When  a  small  rain  fell  the  young  female  brought  back 
a  pretty  girl.  There  was  a  storm  of  small  hail  to  the  north  and  the  young* 
male  came  back.  Naiyenezgani  killed  them  one  by  one  as  they  came  back 
with  his  warclub  of  obsidian  and  knocked  them  over  the  cliff. 

He  had  killed  all  those  who  preyed  on  people.  He  sat  there  alone 
wondering  what  he  should  do.  As  he  sat  there  he  cried.  While  he  was 
crying  he  heard  a  noise  up  above.  Wondering  where  the  noise  came  from 
he  looked  up  and  saw  something  coming  down  to  him  from  the  middle  of  the 
sky.  An  eagle  lit  nearby.  Behind  the  eagle  sat  Chicken  Hawk,  behind 
Hawk,  Raven,  and  behind  Raven,  Pelican.  Eagle  Chief  spoke  to  Naiyenez¬ 
gani  asking  what  he  was  doing  there  and  why  he  was  crying.  Chicken 
Hawk  spoke  to  him  from  the  south  and  asked  the  same  questions.  Relican 
Chief  spoke  next  asking  the  same.  Last,  Raven  Chief  inquired  the  same 
things.  They  'told  him  no  one  was  allowed  there.  Naiyenezgani  replied 
to  each,  “Ts’innagole  brought  me  up  here,  I  say,  and  I  was  thinking  I  wish 
I  could  get  back  some  way.”  “Where  is  the  one  who  brought  you  up?” 
they  asked.  Naiyenezgani  said  that  he  had  killed  him  as  well  as  his  wife, 
his  daughter,  and  his  son.  They  then  asked  what  he  wished  them  to  do. 
He  replied  that  they  probably  had  a  way.  To  this  they  all  consented. 
Eagle  Chief  who  was  the  spokesman  took  off  his  eagle  shirt  and  putting 
it  near  him  told  him  to  put  it  on.  From  the  south  Chicken  Hawk  offered 
his  shirt,  and  next  Pelican  Chief  offered  his  and  finally  Raven  Chief  took  off 
his  shirt  and  offered  that.  Naiyenezgani  put  them  all  on.  They  then  asked 
him  to  shake  himself.  He  did  so.  They  next  told  him  to  fly  with  the  wings 
he  had.  He  flew  a  short  distance  as  they  instructed  him.  Next  he  flew  a 
little  further.  They  kept  on  pointing  out  places  to  which  he  should  fly. 
He  encircled  the  points  as  they  pointed  them  out  and  came  back  to  alight. 
Finally  they  told  him  to  fly  around  four  times  and  to  come  back  where 
Eagle  was.  “Do  you  like  it?”  they  asked  the  man.  He  replied  that  he 
liked  it.  “Very  well,”  they  said,  “you  fly  and  we  will  fly  under  you.  We 
will  make  four  circles  as  we  fly.” 

They  started  off,  the  man  flying  ahead  and  the  others  under  him.  He 
made  one  circuit  with  the  others  doing  just  as  he  did.  They  all  alighted 
and  the  birds  told  the  man  a  dangerous  place  lay  ahead  of  them.  They 
said  they  would  go  back  with  him  to  this  earth  on  which  he  lived.  They 


1918.] 


Goddard,  San  Carlos  Apache  Myths  and  Tales. 


19 


directed  him  to  do  exactly  as  they  did.  They  would  go  first  underneath, 
flying  in  a  circle.  They  started  off  one  behind  the  other.  He  did  just  as 
they  did  as  they  flew  down  to  the  earth.’  When  they  had  come  down  they 
directed  him  to  fly  where  he  lived.  They  asked  if  he  wished  them  to  accom¬ 
pany  him. 

He  went  back  where  his  grandmother  was  living.  “Now  you  see  it  was 
dangerous  as  I  told  you  it  was,”  she  said  to  him.  “What  you  said  was 
true,”  he  replied. 

He  had  killed  all  the  monsters  which  preyed  on  the  peoples  who  lived 
on  the  earth.  As  he  was  traveling  about  he  came  where  a  high  rock  stood 
under  which  Old  Man  Big  Owl  lived  with  his  two  daughters.  The  girls 
were  both  alike  and  Naiyenezgani’s  mind  was  disturbed  with  desire.  He 
wished  they  would  speak  to  him.  Old  Man  Owl  saw  what  was  in  Naiyenez¬ 
gani’s  mind.  “  What  you  are  wishing  will  happen,”  he  said.  “  My  daughter 
is  cleaning  out  the  cave  behind.  She  is  making  a  bed.  Marry  the  one  in 
there.”  He  married  her. 

The  one  he  married  brought  in  some  food.1 2  The  monitor  which  sat  by 
Naiyenezgani’s  ear  told  him  that  what  she  brought  was  not  good,  that  it  was 
human  brains.  Naiyenezgani  told  the  girl  that  he  did  not  eat  such  food,  to 
take  it  back.  She  took  it  back  and  brought  him  meat  boiled  soft.  His 
monitor  told  him  again  the  food  was  not  good.  He  told  the  girl  again  to 
take  the  food  away;  that  he  did  not  eat  that  kind.  She  took  it  away  and 
brought  him  something  that  looked  like  corn.  It  was  white,  had  been  boiled, 
and  was  turned  wrong  side  up.  Again  he  was  told  it  was  not  good.  The 
dish  was  human  eyes.  He  told  her  again  that  he  was  not  accustomed  to 
eat  that  and  that  she  should  carry  it  back.  She  was  bringing  him  human 
flesh  all  the  time. 

Then  Naiyenezgani  spoke.  Owl’s  children  were  evil  smelling.  He 
directed  that  they  wash  with  soapweeds  and  that  Owl  himself  should  also 
wash.  He  told  his  wife  to  throw  away  her  property  and  to  wash  and  sweep 
her  house.  They  did  so;  they  bathed. 

Naiyenezgani  had  a  little  cornmeal  which  never  was  spent  in  his  belt. 
He  gave  this  to  the  girl  he  harl  married  telling  her  that  that  was  the  sort 
of  food  human  beings  ate,  and  that  her  food  was  very  bad.  He  told  her  to 
take  it  to  her  house,  and  boil  it  as  thick  mush  with  water,  and  eat  it.  He 
also  told  her  how  to  make  ta’mil,  a  thin  soup.  He  added  that  although  there 


1  The  method  of  getting  down  perhaps  belongs  to  another  story,  that  of  the  man  who 
visited  the  sky  with  the  large  birds.  The  Navajo  (Matthews,  119,  121),  have  the  story  with 
Old  Woman  Bat  which  is  also  the  usual  form  among  the  Apache.  Cf.  Goddard,  (a) ,  198-199, 
below  p.  4. 

2  Some  phases  of  this  incident  are  similar  to  that  of  Deer-raiser,  in  Matthews,  173-183. 


20 


Anthropological  Papers  American  Museum  of  Natural  History.  [Vol.  XXIV, 


was  but  little  of  the  meal,  that  never  gave  out.  They  prepared  it  as  he 
told  them  and  ate  the  food. 

His  wife  went  not  far  from  their  liQuse  for  water,  carrying  her  tos  on 
her  back.  Although  it  wTas  only  a  short  distance  some  time  elapsed,  and 
she  did  not  return.  He  said  to  himself,  “She  always  comes  back  quickly 
I  better  go  and  see  what  is  the  matter.”  When  he  came  there  he  found  only 
the  tos  by  the  water  and  his  wife’s  track  and  two  footprints  of  a  man  with  a 
long  foot.  He  wondered  what  had  happened  and  then  the  one  who  sat 
by  his  ear  told  him  that  Golilisi  had  stolen  his  wife  and  that  they  had  gone 
a  long  way  off.  Golilisi  had  a  flute  and  with  that  he  traveled  over  the  earth. 
Naiyenezgani,  too,  had  a  flute  with  which  he  traveled.  The  one  who  sat 
by  his  ear  told  Naiyenezgani  that  the  two  had  landed  far  toward  the 
east  where  the  mountain  ridge  was  blue  with  distance.  Beyond  that  as  far 
again  where  another  mountain  was  blue  they  had  come.  In  this  manner 
they  had  gone  four  times  to  distant  mountains  and  beyond  that  they  were 
traveling  on  the  ground. 

When  his  monitor  had  told  him  this  he  thought  he  would  try  with  his 
flute.  When  he  blew  on  it  his  flute  went  with  him  to  the  distant  blue  moun¬ 
tain  where  they  had  alighted.  There  he  saw  his  wife’s  tracks  and  the  long 
footprints  lying  over  them.  He  blew  his  flute  again  and  alighted  on  the 
next  mountain.  There  again  were  the  tracks.  He  blew  his  flute  the  third 
time  and  landed  on  another  ridge  where  the  tracks  were  again  to  be  seen. 
He  blew  again  on  the  flute  and  went  to  the  blue  mountain  where  he  alighted 
and  saw  his  wife’s  tracks.  The  man’s  long  footprints  were  there  also.  This 
made  four  times.  From  there  on  they  had  walked  along  together.  He 
followed  their  trail  for  a  long  way  until  he  came  to  a  difficult  canyon  from 
which  he  could  see  smoke  rising.  He  found  his  wife  had  been  taken  into 
the  canyon. 

He  came  to  the  trail  which  led  to  the  water  supply  and  sat  down  behind 
a  bunch  of  grass.  Soon  a  girl  came  from  the  camp  to  the  water.  As  she 
was  filling  her  vessel  he  picked  up  a  small  stone  and  threw  it  into  the  water. 
Wondering  what  had  caused  it  the  girl  began  to  look  around  and  discovered 
him.  Leaving  the  water  basket  she  ran  where  her  father  was  sitting  and 
told  him  the  one  who  steals  people  was  sitting  by  the  water.  The  father 
said  he  would  not  be  in  such  a  place  and  that  the  girl  was  not  telling  the 
truth.  The  girl  repeated  her  statement  which  the  father  again  doubted. 
Each  made  the  statements  four  times  after  which  the  father  decided  to 
investigate.  A  company  of  men  went  to  the  water  place  and  addressing 
Naiyenezgani  as  friend,  asked  how  he  was  traveling,  and  why  he  did  not  come 
to  the  camp  as  travelers  were  supposed  to  do.  Naiyenezgani  then  agreed 
to  return  with  them.  They  came  to  the  edge  of  a  large  camp  where  Nai¬ 
yenezgani  sat  down.  The  people  came  to  look  at  him  because  they  did  not 


1918.] 


Goddard,  San  Carlos  Apache  Myths  and  Tales. 


21 


know  him  and  he  had  a  strange  appearance.  They  asked  the  reason  for  his 
journey.  He  replied  that  someone  there  had  taken  away  a  woman.  He 
said  he  had  followed  her  track  to  that  place  and  that  was  the  reason  for  his 
coming.  They  replied  that  Golilisi  had  come  early  that  morning  with  a 
good-looking  woman.  She  might  be  the  one  for  whom  he  was  looking. 
Naiyenezgani  replied  that  he  had  come  from  Talakqwa.  The  people 
expressed  surprise  saying  they  had  never  seen  people  from  there  and  that 
they  did  not  know  of  a  place  of  that  name  anywhere  on  the  earth.  They 
decided  to  summon  Eagle  Chief  who  was  accustomed  to  say  he  had  seen 
everything.  When  he  had  come  and  was  seated  they  said  to  him:  “You 
always  say  you  have  seen  everything,  do  you  know  of  a  place  on  the  earth 
named  Talakqwa?  A  man  who  is  sitting  here  says  he  came  from  there 
since  this  morning.”  Eagle  Chief  replied  that  there  was  no  such  place,  that 
he  had  been  everywhere  and  had  never  seen  a  place  so  named. 

They  next  sent  for  Yellow-tailed  Hawk  Chief  who  also  claimed  to  have 
seen  every  locality.  When  he  was  seated  they  put  the  same  question  with 
the  same  introduction.  Yellow-tailed  Hawk  Chief  made  the  same  denial 
that  such  a  place  could  exist. 

Raven  Chief  was  next  called  who,  when  questioned  in  the  same  words, 
made  the  same  reply.  They,  then  sent  for  Pelican  (?)  Chief.  When  told  a 
man  claimed  to  have  come  from  Talakqwa  since  morning  he  immediately  re¬ 
plied,  “He  did  not  travel  on  the  earth  then.  ’  “When  I  was  going  about,” 
he  said,  “before  my  wings  had  gaps  in  them  I  once  saw  in  the  distance  a 
place  called  TalakQwa,  then  I  had  to  turn  back.  It  is  very  far  from  here.” 

Naiyenezgani  then  inquired  where  Golilisi  lived.  They  told  him  he 
lived  a  short  distance  away.  Then  those  who  came  to  him  asked  him  four 
times  if  he  knew  some  game,  some  method  of  gambling.  They  asked  him 
about  dice  sticks,  hoop  and  pole,  and  hiding  the  ball,  but  he  replied  he  did 
not  know  any  of  them.  W7hen  they  had  asked  the  fourth  time  they  told 
him  someone  had  won  from  them  their  daughters,  their  sons,  and  their 
wives,  and  that  not  one  was  left  to  them.  Naiyenezgani  asked  who  it  was 
who  had  done  this  to  them.  They  replied  that  it  was  Golilisi.  He  then 
inquired  by  what  means  he  won  them.  They  enumerated:  hoop  and  pole, 
cards,  hiding  the  ball,  pushing  over  the  post,  three-stick  dice,  the  many- 
stick  dice,  a  contest  in  which  his  hair  was  stretched  across  the  canyon,  a 
footrace,  and  a  race  on  horseback,  the  course  being  the  edge  of  the  world. 
They  said  that  he  had  all  their  daughters,  sons,  and  wives  shut  up  where  no 
one  could  see  them.  They  asked  Naiyenezgani  to  release  them  all. 

He  next  inquired  at  what  time  of  day  Golilisi  came  to  play.1  They 


>  Many  of  the  incidents  connected  with  these  contests  are  given  in  a  different  connection 
by  Matthews,  83-87. 


22 


Anthropological  Papers  American  Museum  of  Natural  History.  [Vol.  XXIV, 


replied  that  he  came  out  on  the  ridge,  yonder,  at  sunrise  carrying  his  najonc 
pole  and  shouted  a  challenge. 

Naiyenezgani  went  to  the  ground  where  najonc  was  played  and  hid  away 
a  pole  which  he  made.  He  also  made  the  hoop  and  hid  it  away.  The  people 
who  were  to  help  him  came  with  him.  With  Golilisi  came  the  girls  and  boys 
he  was  going  to  stake  on  the  game. 

Naiyenezgani  hid  himself  near  the  edge  of  the  camp.  Golilisi  put  down 
his  pole  and  came  to  the  camp.  He  had  let  out  all  the  pretty  girls,  boys, 
and  women.  He  came  where  Naiyenezgani  was  sitting  and  going  among  the 
people  challenged  them  to  play  najonc.  They  replied  that  they  could  not 
beat  him.  He  said  that  did  not  matter  that  they  should  hurry  and  play. 
He  finally  came  to  the  house  at  the  edge  of  the  camp  where  Naiyenezgani 
wras  hidden.  He  asked  him  too  to  play.  Naiyenezgani  replied  that  he  did 
not  know  how  to  play.  He  was  invited  to  play  four  times  and  four  times 
refused.  Then  Naiyenezgani  reconsidered,  saying,  “Whatever  it  is  you 
mean  I  will  try  it.  You  go  ahead  and  I  will  follow.”  They  went  then  to 
the  playing  ground.  Then  he  told  the  people  who  came  with  him.  “Your 
daughters,  your  sons,  your  wives,  your  people  all  go  down  with  him.”  They 
consented.  He  came  where  they  were  to  play  and  the  girls,  boys,  and 
women  went  with  him.  The  man  stood  here  and  the  company  he  was  going 
to  bet  stood  over  there.  All  the  girls,  boys,  and  women  were  on  the  one 
side.  All  the  men  who  were  helping  Naiyenezgani  came  with  him.  The 
people  on  Golilisi’s  side  were  crowded.  “I  will  bet  all  in  this  group,”  he 
said.  In  the  same  way  Naiyenezgani  bet  the  people  on  his  side.  He  said 
that  he  would  play  although  he  was  no  match  for  him.  Golilisi  threw  down 
his  poles  and  hoop  and  told  Naiyenezgani  to  choose  one.  Thinking  they 
were  the  kind  that  people  usually  played  with  he  took  one  up.  Golilisi 
took  the  other.  He  was  then  told  to  take  up  the  hoop.  When  the  request 
had  been  made  four  times  he  himself  (Golilisi)  took  the  hoop  and  rolled  it. 
This  hoop  of  his  had  eyes,  a  tongue  that  it  ran  out,  and  a  nose.  It  was 
alive  and  breathing.  He  rolled  the  hoop  and  threw  the  pole.  Naiyenezgani 
threw  his  pole  right  after  him.  The  hoop  broke  apart.  The  pole  fell  over 
there  making  a  sound  like  “  nxak’.”  The  other  pole  fell  a  little  way  beyond. 
The  pole  came  all  apart  where  it  was  joined.  “  What  did  you  do  to  my  pole?” 
Golilisi  asked.  “  What  kind  was  your  pole?  ”  Naiyenezgani  asked.  “  Your 
hoop  is  alive,  it  sticks  out  its  tongue,  it  winks  its  eyes.  That  is  not  the  way 
for  najonc  to  be  played.  That  is  not  a  good  way.  These  are  the  proper 
ones,”  he  said,  and  brought  out  the  ones  he  had  made  and  hidden.  He 
threw  the  poles  down  on  the  playing  ground  saying  those  were  the  sort  with 
which  people  played. 

One  of  the  poles  he  had  made  was  straight  and  red ;  the  other  was  bent 


1918.] 


Goddard,  San  Carlos  Apache  Myths  and  Tales. 


23 


in  every  direction.  Naiyenezgani  told  Golilisi  to  choose  a  pole.  He  went 
to  them  and  said  he  would  take  this  one,  picking  out  the  straight  red  one. 
Naiyenezgani  took  the  poor  looking  one.  “  What  did  you  do  with  the  hoop?  ” 
Naiyenezgani  asked.  The  other  replied  he  did  not  know  where  it  was. 
When  Golilisi  started  to  get  the  hoop.  Naiyenezgani  reached  for  the  one 
which  lay  hidden  in  his  clothes.  While  he  was  reaching  for  it  Golilisi’s 
hoop  moved  away.  He  kept  reaching  for  it  and  the  other  hoop  kept  moving 
away.  When  he  had  reached  for  it  four  times  in  vain  and  the  other  had 
moved  away  so  that  Golilisi  had  failed  to  find  it  he  reached  for  the  hoop 
again  and  pulled  it  out  of  the  fold  of  his  clothes.  He  threw  it  down  saying, 
“  This  is  the  proper  kind  of  hoop  which  people  use.  Your  hoop  is  not 
good.”  To  this  Golilisi  consented.  He  rolled  the  hoop  and  threw  his  pole 
first.  The  end  of  the  pole  struck  the  hoop  and  it  fell  beyond  the  end  of 
his  pole.  Naiyenezgani  threw  his  pole  telling  it  to  go  beyond.  His  pole 
jumped  on  his  hoop  and  he  won.  “Well,  that  man  beat  me,”  Golilisi  said. 
Just  once  it  did  not  land  on  the  pole  as  they"  played  against  each  other. 
He  won  those  Golilisi  had  bet  and  they"  all  moved  to  Naiyrenezgani’s  side. 

Golilisi  then  proposed  that  Naiyenezgani  bet  those  he  had  wagered 
before  and  in  addition  all  those  he  had  won.  Naiyenezgani  consented  and 
they  played  again.  He  rolled  the  hoop  and  threw  his  pole  first.  The  hoop 
fell  on  his  pole  and  was  carried  along  by  it.  Naiyenezgani  threw  his  pole 
after  him  and.it  went  beyond  the  other.  “  Bey'ond,”  he  told  his  hoop  and 
it  fell  on  the  pole.  He  won  again.  Golilisi  exclaimed  again  as  he  lost.1 

Again  he  proposed  that  Naiyenezgani  should  bet  all  his  winnings,  saying 
he  would  bet  the  same  number.  The  bet  being  arranged  on  this  basis  they 
played  again.  Naiyenezgani  rolled  the  hoop  for  him  and  threw  his  pole. 
The  other  man  threw  his  pole  later.  Naiyenezgani  won  again.  Golilisi 
exclaimed  again,  “He  beats  me  every"  time.”  Those  he  had  won  went 
across  to  Naiyenezgani. 

They  had  played  three  times.  Again  the  winnings  were  wagered  and 
they  played  as  before.  The  hoop  went  beyond  as  Naiyenezgani  told  it  to 
and  fell  on  his  pole.  He  won  again,  the  fourth  time,  and  those  he  won  came 
to  his  side.  They"  put  the  hoop  and  pole  game  down. 

Golilisi  then  suggested  they"  try"  pushing  the  posts  over.  The  sticks  had 
already"  been  set  up.  The  one  for  Golilisi  was  set  deep  and  Naiy"enezgani’s 
shallow.  Four  times  they  bantered  each  other  to  see  who  should  try-  first. 
Golilisi  ran  first,  struck  the  post  with  his  shoulder  and  fell  back.  The  post 
still  stood.  Naiyenezgani  ran  second  and  hit  the  post  which  fell  forward. 


1  The  counting  of  the  game  is  rather  complicated.  The  hoop  itself  is  carved  and  it  has  a 
knotted  string  stretched  across  one  diameter.  The  count  varies  according  to  the  points  of 
contact  between  the  hoop  and  the  pole. 


24 


Anthropological  Papers  American  Museum  of  Natural  History.  [Vol.  XXIV, 


He  won  and  those  he  had  won  came  over  to  him.  Again  the  bets  were 
doubled.  There  was  a  line  of  water  baskets  filled  with  all  the  different 
kinds  of  seeds  which  grow  upon  the  earth.  The  names  of  those  seeds  were 
to  be  called.  If  Naiyenezgani  missed  naming  them  he  would  lose  the  people. 
The  one  that  sat  by  Naiyenezgani’s  ear  told  him  the  names,  saying  that 
those  over  there  were  called  so  and  so  and  these  were  called  this  way. 
Naiyenezgani  gave  all  the  names  and  won  again.  Again  the  bet  was  doubled 
and  Golilisi  equalled  the  number.  Naiyenezgani’s  wife  was  not  among 
those  won  so  far.  They  bet  again  for  a  game  of  hiding  the  ball  at  night. 
Golilisi  came  that  night  to  play.  That  which  sat  by  Naiyenezgani’s  ear 
told  him  that  Golilisi  won  by  the  aid  of  a  gopher  which  took  the  ball  in  his 
cheek  pouches  and  went  with  it  to  the  hole  which  would  win  the  game. 
Naiyenezgani  gave  the  gopher  something  for  a  bribe  so  he  helped  him 
instead  of  Golilisi.  He  won  those  which  were  bet.  Again  they  bet.  He 
made  three  dice  sticks  with  which  he  came  to  play.  Golilisi  offered  to  bet 
as  many  as  Naiyenezgani  had  won.  The  one  which  sat  by  Naiyenezgani’s 
ear  told  him  that  the  kingbird  helped  win  the  game.  Naiyenezgani  gave 
the  kingbird  something  he  had  to  help  him  win.  In  that  way  he  won  all 
those  which  were  wagered. 

Then  they  played  with  many  dice  sticks.  The  stakes  were  again 
doubled,  Naiyenezgani  bet  all  the  people  he  had  so  far  won.  He  won  at 
this  game  also. 

Each  man  had  his  hair  tied  up  at  the  back  of  his  neck.  Golilisi  offered 
to  bet  as  many  people  as  Naiyenezgani  had  won  and  that  Naiyenezgani’s 
wife  should  this  time  be  among  the  number.  The  contestants  were  to  start 
on  a  ridge  and  see  whose  hair  would  reach  the  greater  distance.  They 
bantered  each  other  to  see  who  should  first  let  down  his  hair.  That  which 
sat  by  Naiyenezgani’s  ear  had  told  him  that  he  must  not  let  down  his  hair 
first,  but  make  Golilisi  be  the  first.  After  Naiyenezgani  refused  the  fourth 
time  to  be  first,  Golilisi  let  his  hair  down.  His  hair  reached  down  the 
ridge  and  across  the  canyon.  He  claimed  to  have  won.  Naiyenezgani  let 
down  his  hair  and  it  went  across  the  canyon  and  halfway  up  the  opposite 
side.  Golilisi  had  reached  only  to  the  foot  of  the  opposite  ridge.  Naiyenez¬ 
gani  won  from  him  again  and  Golilisi  exclaimed  as  on  former  occasions. 

Naiyenezgani  had  won  all  that  were  bet. 

Next  Golilisi  suggested  a  horse  race.  The  course  was  to  be  around  the 
border  of  the  earth.  Golilisi  had  a  horse  but  Naiyenezgani  had  none.  The 
one  which  sat  by  Naiyenezgani’s  ear  told  him  to  go  to  his  father,  the  Sun, 
and  borrow  his  horse.  He  started  to  his  father.  When  he  came  there  he 
asked  his  father  to  loan  him  a  horse.  The  one  which  sat  by  his  ear  told  him 
his  father  had  four  horses  but  not  all  of  these  were  his  very  own  horses.  The 


1918.] 


Goddard ,  San  Carlos  Apache  Myths  and  Tales. 


25 


horse  the  Sun  used  to  go  across  the  sky  was  a  black  horse  with  a  small  white 
spot  on  his  forehead.  That  was  the  horse  the  Sun  goes  everywhere  with. 

The  Sun  said  that  none  of  his  horses  looked  good.  He  went  into  his 
camp  and  led  out  a  white  horse.  “  Here  is  my  horse,  I  guess  you  mean  this 
one,”  he  said.  The  one  which  sat  by  Naiyenezgani’s  ear  told  him  that  was 
not  the  one.  Naiyenezgani  said,  “No.  I  meant  your  own  horse.”  The 
Sun  led  that  one  back  and  brought  out  a  red  horse.  Again  Naiyenezgani 
was  prompted  to  ask  for  the  Sun’s  own  horse.  He  led  that  one  back  and  led 
out  a  yellow  (sorrel)  one.  Again  Naiyenezgani  refused  it  and  asked  for 
the  Sun’s  own  horse.  He  led  it  back  and  came  out  again  with  a  blue  (gray) 
horse.  Again  being  prompted  Naiyenezgani  refused  it  saying  he  wanted 
the  horse  his  father  used  when  he  traveled.  That  was  the  one  he  had  been 
asking  for.  The  Sun  led  this  horse  inside  and  led  out  the  black  one  that 
had  a  small  white  spot  on  its  forehead.1  The  one  which  sat  by  Naiyenez¬ 
gani’s  ear  told  him  that  was  the  horse  the  Sun  used  himself:  He  told  his 
father  that  was  the  one  he  wanted. 

He  rode  it  back  where  Golilisi  was  waiting  for  him.  Each  side  had  a 
company  of  followers  all  of  whom  were  provided  with  horses.  They  rode  in 
company  to  the  edge  of  the  world  where  the  race  was  to  be.  When  they 
came  there  each  tried  to  get  the  other  to  go  first.  The  one  which  sat  by 
Naiyenezgani’s  ear  told  him  not  to  go  first.  When  each  had  told  the  other 
to  go  first  four  times  Golilisi  rode  off  first.  When  he  had  ridden  a  little  way 
and  was  no  longer  in  sight  Naiyenezgani  saw  the  horse  he  was  riding  again. 
Then  Naiyenezgani  rode  after  him.  Golilisi  had  a  flute  and  with  that  he 
was  blown  with  the  horse  he  was  riding.  Naiyenezgani  also  had  a  flute. 
When  he  saw  him  riding  there  he  went  in  front  of  him  without  being  seen. 
He  landed  way  over  there  with  his  flute.  Naiyenezgani  too  landed  way 
over  there  with  his  flute.  He  looked  in  front  again  but  he  could  not  see 
him.  He  went  with  his  flute  again  and  landed  far  over.  Naiyenezgani 
did  the  same.  He  could  not  see  him  in  front.  This  made  three  times  they 
had  gone  forward  so.  Each  went  forward  again.  This  made  four  times 
and  this  time  when  he  looked  ahead  he  saw  him.  He  was  riding  far  ahead. 
He  made  his  horse  run  to  overtake  him.  With  his  flute  he  landed  beyond 
in  front  of  Golilisi.  He  rode  his  horse  over  there  where  there  was  a  ridge. 
Golilisi  was  riding  behind  him.  All  of  Golilisi’s  followers  were  lined  up  on 
the  nearer  side  and  Naiyenezgani’s  followers  on  the  other  side.  They  saw 
one  ride  up  on  the  ridge.  They  said,  “There  is  Golilisi.”  There  were 
crowds  in  each  party.  As  he  rode  nearer  his  own  followers  said  it  was  Nai- 


1  The  usual  color  circuit,  but  beginning  at  the  south  so  as  to  finish  with  the  black  horse 
of  the  east. 


26 


Anthropological  Papers  American  Museum  of  Natural  History.  [Vol.  XXIV, 


yenezgani.  When  he  rode  up  to  them  they  found  it  was  Naiyenezgani. 
Golilisi  tried  in  vain  to  overtake  him.  He  trotted  in  behind.  “Well,  you 
beat  me,”  he  said.  .  He  won  again. 

Then  he  said  he  would  bet  just  once  more  with  him.  They  were  to  run 
a  footrace  around  the  border  of  the  earth.  Each  came  together  with  his 
followers.  When  they  had  come  to  the  place  each  tried  to  get  the  other  to 
go  first.  Naiyenezgani  was  warned  not  to  go  first.  When  Naiyenezgani 
had  refused  the  last  time  Golilisi  started  ahead.  Naiyenezgani  waited 
until  his  opponent  was  out  of  sight  and  only  could  be  seen  occasionally  and 
then  he  started.  Each  had  a  flute  with  which  he  traveled.  Naiyenezgani 
saw  Golilisi  land  far  away  with  his  flute  and  then  blew  his  own  flute  and 
landed  at  the  same  place.  Thus  they  traveled,  each  blowing  his  flute  four 
times.  When  Naiyenezgani  looked  ahead  he  saw  Golilisi  running  some 
distance  ahead.  Naiyenezgani  running  in  the  same  way  was  closing  upon 
him.  Then  he  blew  on  his  flute  and  landed  in  front  of  Golilisi.  Naiyenez¬ 
gani  ran  along  and  Golilisi  tried  in  vain  to  overtake  him.  Naiyenezgani 
ran  up  on  a  ridge  and  could  see  the  people  standing  in  two  companies  in  the 
distance.  When  those  in  Golilisi’s  company  saw  someone  run  upon  the 
ridge  they  said,  “Golilisi  is  running  up  to  the  top  of  the  ridge.”  As  he  ran 
down  the  ridge  toward  them  the  men  in  Naiyenezgani’s  company  said, 
“No,  that  is  not  Golilisi,  it  is  Naiyenezgani.”  The  other  party  insisted  it 
was  Golilisi.  When  he  came  very  close  Naiyenezgani’s  partisans  insisted 
that  it  was  Naiyenezgani.  He  ran  between  the  two  lines  of  men.  It 
proved  to  be  Naiyenezgani.  Golilisi  was  way  behind,  just  coming  up  the 
ridge.  Golilisi’s  people  felt  badly,  but  Naiyenezgani’s  company  were 
happy.  He  won  the  footrace  from  Golilisi. 

He  won  against  all  the  bad  ones  there  were  on  the  earth.  That  was  all. 
He  won  his  wife  and  went  home  with  her.  The  daughters,  sons,  and  wives 
which  had  been  lost  he  won  back  and  the  people  were  happy  and  said, 
“Thanks  to  you,  wherever  you  come  from.”  Naiyenezgani  went  back  with 
his  wife  to  his  grandmother  Ests’unnadlehi. 


Creation  Myth  (Second  Version) 1 

They  say  it  happened  long  ago  when  there  were  no  people  nor  anything, 
and  when  earth  and  the  black  sky  did  not  exist.2  “Let  us  make  the  earth 


1  Told  by  Albert  Evans,  a  San  Carlos  who  was  born  about  1875.  He  attended  a  school 
for  some  months  in  Nebraska,  and  is  able  to  speak  fair  English.  He  interpreted  the  text 
from  which  this  translation  was  made. 

2  The  Apache  use  “black”  or  “dark”  in  the  sense  of  holy,  perhaps  because  it  is  the 
color  of  the  east.  While  the  black  sky  may  mean  the  sky  at  night  it  probably  does  not  imply 
color  at  all. 


1918.] 


Goddard,  San  Carlos  Apache  Myths  and  Tales. 


27 


and  the  black  sky,”  he  said.  He  began  to  study  and  talk  about  how  both 
the  earth  and  sky  might  be  made.  He  also  sought  helpers  and  concluded 
that  four  persons  should  do  the  work  and  he  found  them  with  his  mind.1 
“  It  is  not  well  that  there  should  be  no  people  on  the  earth,”  he  said.  There¬ 
fore  those  who  were  to  make  the  world  sat  down  and  discussed  how  it  should 
be  done.  “If  we  make  it  of  something  it  will  be  well,”  he  said  and  all  the 
others  gave  their  assent.  They  attempted  the  work  but  there  was  no 
material  of  which  it  could  be  made.  After  they  had  tried  for  a  time  the 
earth  that  they  had  made  was  not  good. 

“This  is  not  a  good  kind,”  he  said.  “Which  way  shall  we  do  it?” 
Then  the  Sun  rubbed  his  hand  down  over  his  breast  and  divided  the  cuticle 
he  rubbed  off  into  two  parts.  Of  one  part  he  made  a  humming  bird  and 
caused  it  to  fly  about,  saying  it  should  be  the  messenger.  With  the  second 
portion  he  made  the  earth  and  put  it  in  place.  “  What  way  shall  we  make 
it?”  he  asked.  After  they  had  talked  the  matter  over  he  suggested  it  would 
be  well  to  place  it  so  it  would  have  four  directions.  They  put  down  the 
earth  they  had  made,  but  it  was  not  good,  it  was  not  firm  but  shook.  A 
black  whirlwind  rested  on  it  four  times  and  it  nearly  stood  still  but  was  not 
yet  satisfactory.  Then  they  agreed  to  place  the  supports  under  it  at  four 
points.  At  the  east  they  placed  a  black  whirlwind  standing  under  it  like  a 
post.  At  another  place  they  put  posts  of  black  metal  under  it  at  four 
places.  In  another  position  they  put  posts  of  big  black  reeds,  and  at  still 
another  place  they  put  four  posts  of  blue  metal.  Now  it  stood  still  and  was 
nearly  perfect. 

They  made  the  black  sky  in  the  same  way  and  he  pronounced  it  good 
too. 

Now  the  earth  was  flat  and  bare,  there  were  no  mountains,  and  they  were 
not  pleased  with  this  condition.  The  four  persons  who  made  earth  and  sky 
were  named  as  follows.  One  was  called  Naicje’etco'  dilxiln,  “large  black 
spider,”  one  was  Bee  dilxil  xastin,  “black  metal  old  man,”  the  third  was 
named  Naxokosse  dilxiln,  “black  great  dipper”2  and  the  fourth,  Gonal- 
djictco'  xastin  (an  insect).  These  four  said,  “  We  have  made  the  earth  but  it 
is  smooth  and  it  is  not  good  that  way,  besides  we  have  no  food.”  Then  the 
chief  called  attention  to  the  flying  thing  (the  humming  bird)  he  had  made 
which  he  now  sent  as  his  messenger  saying:  “People  must  be  living  some¬ 
where;  look  everywhere  for  them.”  The  bird  flew  away  and  went  all  around 
the  border  of  the  wide  earth  but  came  back  repeating  that  there  was  no 
living  thing.  “Well,  look  on  top  of  this  sky  which  we  have  set  up,”  he  said. 
The  four  people  were  starving.  The  bird  went  away  but  at  first  could  not 


1  These  persons  are  named  below. 

2  Ursus  major. 


Anthropological  Papers  American  Museum  of  Natural  History.  [Vol.  XXIV. 


2S 


get  through  the  sky.  Finally  he  found  a  small  hole  in  the  center  of  the  sky 
and  going  through  this  he  flew  where  people  were  living.  He  told  them  that 
the  people  who  were  living  beneath  were  starving.  They  discussed  the 
matter  and  decided  that  the  starving  people  should  come  up  on  the  sky 
where  food  was  plentiful.  They  sent  back  word  by  the  bird  who  returned 
just  before  daybreak.  He  did  not  report  until  daylight  when  the  people  got 
up,  and  asked  the  result  of  his  journey.  “Why  should  I  tell  you?”  he 
replied.  “  I  came  far  from  here  where  were  living  people  who  said  you  might 
go  to  them.  They  are  living  above  and  they  have  food  there.  They 
said,  ‘Let  them  come  up  here.’” 

The  people  then  said  “Let  us  make  something  to  go  up  on.”  They 
planted  a  pine  tree  which  grew  up  quite  a  way  and  then  stopped.  Realiz¬ 
ing  that  a  pine  would  not  do  a  “  black”  reed  was  suggested.  They  planted 
one  but  after  it  had  grown  up  a  way  it  stopped.  They  considered  again 
and  since  the  reed  was  nearly  sufficient  decided  to  plant  black  metal  with  it. 
They  did  so  and  it  grew  up  and  pierced  the  sky.1  They  moved  away  leaving 
one  old  woman  and  a  crippled  man  behind.  They  went  up  on  the  reed 
twisted  together  with  black  metal.  The  joints  of  the  reed  are  the  places 
where  they  camped.  In  this  manner  they  came  up  on  the  sky  and  went 
where  the  people  were  living.  The  old  woman  who  had  been  left  behind 
took  the  crippled  man  on  her  back  and  started  to  follow'  but  she  had  not 
gone  far  before  her  foot  slipped  and  she  fell.  The  two  sat  down  and  re¬ 
mained  there.2 

Those  who  had  gone  up  to  the  sky  decided  to  smoke  together  so  the  people 
were  all  called  to  the  house  of  the  chief.  When  night  came  the  people 
gathered  together  and  a  pipe  being  filled  they  all  smoked.  When  they  had 
finished  the  chief  said  his  mind  was  disturbed  because  the  earth  they  had 
made  wras  devoid  of  mountains  and  for  that  reason  he  was  not  pleased  with 
it.  After  considering  what  should  be  done  for  some  time  they  decided  to 
employ  water  and  that  it  should  rain  for  thirty-two  days.  Humming  bird 
wras  sent  as  a  messenger  to  the  two  people  who  had  remained  below'  to  tell 
them  that  water  would  cover  the  entire  earth.  The  woman  studied  about 
the  situation  and  then  went  to  a  hollow  sycamore  tree  inside  of  w'hich  she 
sat.3  She  brought  in  some  seeds,  sunflower  seeds,  and  a  little  corn.  She 

1  The  Navajo  were  driven  from  four  worlds  in  succession  but  only  on  the  fourth  world 
were  they  people.  They  went  up  by  means  of  a  reed.  Matthews,  75.  The  Jicarilla 
failed  with  reeds  but  succeeded  with  ladders,  (Mooney,  199;  Russell,  (a),  255;  Goddard, 
(a),  193). 

2  The  world  left  behind  in  the  Jicarilla  story  becomes  the  world  of  the  dead  and  the 
couple  left  behind  are  its  rulers.  Goddard,  (a),  194.  The  world  reached  in  the  case  of  both 
the  Navajo  and  Jicarilla  is  this  earth,  not  the  sky. 

3  The  myths  of  the  Navajo  (Matthews,  162)  and  the  Jicarilla  (Goddard,  (a),  214-5) 
make  use  of  a  hollow  tree  sealed  up  for  the  transportation  of  another  person. 


1918.] 


Goddard,  San  Carlos  Apache  Myths  and  Tales. 


29 


put  in  the  grinding  stones  too,  the  metate  and  the  muller,  with  which  she 
could  grind  the  seed.  When  it  started  to  rain  she  closed  the  opening  of 
the  tree  with  black  stone  set  in  pitch.  She  sat  inside  where  she  had  a  fire. 
When  it  had  rained  twelve  days  the  earth  was  covered  with  water.  The 
water  continued  to  rise  day  by  day  as  the  rain  fell.  The  tree  floated  on  the 
water.  When  it  had  rained  thirty-two  days  the  water  rose  close  to  the  sky 
and  then  the  rain  stopped.1  The  old  woman  floated  in  her  tree  four  times 
around  the  world.  She  kept  thumping  on  the  inside  but  she  heard  “bok” 
each  time  and  realized  that  the  time  had  not  yet  come. 

There  were  two  birds  still  alive,  woodpecker  and  turkey.  These  two 
clung  to  the  sky.  Turkey’s  tail  was  washed  white  at  the  tip  2  and  wood¬ 
pecker’s  tail  feathers  were  worn  off  sharp. 

It  had  now  been  a  long  time  and  the  old  woman  hit  her  tree  again.  It 
said  “bok”  still.  She  went  around  again  and  then  she  took  up  the  muller 
and  hit  the  tree  again.  This  time  the  tree  answered  “dan”  and  she  judged 
the  water  was  gone.  She  removed  the  pitch  from  the  edge  of  the  opening, 
took  away  the  black  stone  stopper  and  came  out.  There  was  only  sand  to 
be  seen.  She  started  walking  when  she  saw  where  a  black  bug  had  gone 
along.  She  followed  it,  tracking  it  a  long  time  until  she  came  up  with  it. 
She  addressed  it  asking  what  it  was  going  after.  “Oh,  I  am  just  ‘black 
water.’  There  are  no  people  going  about,  I  came  up  in  sorry  shape.” 
The  old  woman  started  back  until  she  came  where  these  mountains  came 
to  stand  and  made  her  camp  where  there  was  a  small  spring  of  water.  She 
began  to  consider  what  she  should  do  and  decided  she  would  do  something 
shameful. 

The  chief  of  the  people  who  had  gone  above  spoke,  directing  that  the 
people  should  come  together  for  a  council  that  night.  When  they  had 
smoked  he  asked  them  to  fix  his  mind  for  him.  He  wished  to  make  fruits 
and  food  plants  for  the  world  below.3  “  You  have  seeds,  now  help  the  people 
living  beneath  that  they  may  have  something  to  eat,”  he  said.  They 
agreed  to  come  together  the  next  day  to  plant.  When  morning  came  the 
people  came  together  bringing  their  wooden  hoes.  One  man’s  hoe  was  a 
poor  crooked  piece  of  wood  but  he  put  it  with  the  others.  Someone  seeing 
it  in  the  pile  with  the  others  said  it  wasn’t  good  and  threw  it  out.  The 
man  who  owned  the  hoe  was  displeased  and  started  home.  One  of  the 
company  asked  why  the  hoe  was  thrown  out  saying  that  not  every  one  would 
have  good  property.  They  planted  the  seed  but  it  did  not  all  grow.  They 


1  The  sacred  numbers  of  the  Southern  Athapascan  are  four,  twelve,  and  thirty-two. 

2  Matthews,  note  38,  218;  Russell,  (a),  254;  Stevenson,  (a),  36. 

3  This  seems  to  be  the  general  placing  of  vegetation  on  the  earth  by  employing  an  agri¬ 
cultural  pattern. 


30 


Anthropological  Papers  American  Museum  of  Natural  History.  [Vol.  XXIV, 


sent  word  then  to  the  man  who  owned  the  hoe  asking  him  why  he  did  not 
help  them.  He  replied  that  he  had  gone  home  because  they  had  thrown 
his  hoe  away.  “You  didn’t  like  my  hoe  and  therefore  I  went  home.  Now 
I  will  help  you  and  I  will  put  my  hoe  among  the  others,”  he  said.  Then  they 
planted  all  the  seeds  and  they  came  up.  The  old  woman  was  happy 
and  lived  on  this  food.1 

This  woman  thought  she  would  do  something  shameful.2  There  was  a 
bluff  some  distance  from  her  camp  where  water  was  dripping.  She  went 
there  to  look  at  it  and  decided  she  would  come  back  and  try  it.  When  she 
came  there  again  she  lay  under  the  dripping  water  but  nothing  happened. 
She  went  back  to  camp  and  came  there  again  and  lay  under  the  water. 
Again  she  was  unsuccessful  and  went  back  to  her  camp.  She  considered 
the  matter  and  concluded  that  some  day  she  might  succeed.  -The  next 
day  she  again  lay  down  under  the  bluff.  It  nearly  happened  this  time  but 
still  it  was  not  right  and  she  went  back  to  her  camp.  She  decided  she 
would  try  just  once  more  and  went  again  the  next  day.  She  lay  down 
under  the  bluff  and  this  time  the  dripping  water  entered  her  and  she  felt 
good.  She  went  back  to  her  camp  and  remained  there.  After  six  months 
she  felt  of  her  abdomen  with  her  hand  and  found  it  was  a  little  enlarged. 
At  the  end  of  eight  months  she  felt  of  herself  again  and  when  twelve  months 
had  elapsed  her  baby  was  born.3  She  was  happy.  The  baby  was  a  girl. 
She  made  a  basket  cradle  for  it  and  provided  a  pad  of  grass.  She  took  good 
care  of  it.  When  it  was  six  months  old  it  sat  up;  at  eight  months  it  crept' 
when  it  was  a  year  old  it  was  able  to  stand  and  walk. 

The  mother  talked  to  the  girl  and  told  her  of  the  many  seeds  on  which 
they  were  living: 

She  also  told  her  that  she  had  done  something  shameful  with  the  good 
result  of  producing  her.  The  daughter  asked  the  mother  what  she  should 
do,  and  she  told  her  to  do  a  similar  thing.4  She  directed  her  to  lie  on  her 
back  at  a  certain  place  where  the  sun  was  shining.  The  girl,  saying  she 
would  try,  went  where  the  sunbeams  were  striking  and  sat  facing  the  sun. 
Nothing  happened  to  her  and  she  returned  to  camp  and  reported  to  her 
mother  her  lack  of  success.  Her  mother  told  her  to  go  again  nevertheless. 
She  went  again  the  next  day  and  lay  down  again.  It  nearly  happened  this 


1  The  seeds  were  planted  on  the  earth  by  means  of  rain. 

2  This  is  a  fair  translation  of  the  Apache  word  which  may  mean  bad  without  moral 
content. 

3  The  Apache  are  inclined  to  insist  that  regardless  of  what  white  people  believe  about 
themselves,  the  term  of  gestation  for  the  Apache  is  twelve  months. 

4  In  the  Navajo  account  by  Matthews  these  women  are  sisters  who  produce  offspring 
in  this  manner  (Matthews,  105),  but  there  is  another  Navajo  version  where  only  one  woman 
is  concerned,  Matthews.  231,  note  101. 


1918.] 


Goddard,  San  Carlos  Apache  Myths  and  Tales. 


31 


time.  She  went  home  again  and  reported  to  her  again,  encouraged  by  her 
mother  that  some  time  she  would  be  successful.  She  went  the  next  day 
and  the  sunshine  nearly  did  what  was  expected.  This  time  she  reported 
to  her  mother  her  near  success  to  be  assured  that  her  purpose  would  soon 
be  accomplished.  The  next  day  she  went  again  and  lay  as  before.  This 
time  when  the  sun  came  up  and  its  beams  streamed  out  the  girl’s  hips  shook. 
When  she  was  still  again  she  got  up  and  returned  to  her  mother  saying, 
“Mother  for  some  reason  my  hips  shook  and  took  a  long  time  to  recover.” 
“That  is  good.  Now  I  think  it  has  happened,”  the  mother  replied.  The 
two  women  lived  there  together  and  the  mother  was  rejoicing  because 
now  she  had  a  helper. 

When  six  months  had  passed  the  girl  felt  of  herself  and  told  her  mother 
her  abdomen  was  enlarged.  The  mother  assured  her  that  was  to  be 
expected.  When  eight  months  had  passed  her  abdomen  was  quite  large. 
She  (the  mother)  made  a  basket  cradle  and  prepared  the  bark  for  a  bed. 
At  the  end  of  twelve  months  her  abdomen  began  to  hurt.  When  the  girl 
told  her  mother,  she  was  told  not  to  say  that.  Then  the  baby  moved  and 
was  born.  It  was  a  boy.  The  woman  took  it  up,  calling  it  her  grandchild, 
and  washed  it  putting  ashes  on  it.  The  next  morning  she  took  it  up  and 
began  singing  for  it.  She  sang  good  songs  for  it,  calling  it  “Grandchild.” 
Addressing  her  daughter  she  said,  “My  child,  you  did  well.  This  boy  was 
born  for  us  because  we  did  something  shameful.  I  gave  you  birth  for  the 
clouds  and  water,  and  you  gave  birth  to  a  child  for  the  sun.  You  will  be 
called  Tubatc’istcine,  “  born  for  water”  and  the  child  will  be  called  Tsitsinl- 
gai,  “white  head.”  When  the  baby  was  six  months  old  it  sat  up,  and  when 
it  was  eight  months  old  it  stood.  By  the  time  he  was  a  year  old  he  was 
large.1  His  grandmother  sang  four  songs  for  him  and  with  them  she  fixed 
him  properly.  Then  he  stood  up. 

She  made  arrows  for  him  and  he  practised  shooting  at  a  cactus  which 
stood  there  and  got  so  he  could  hit.  His  grandmother  made  him  arrows  a 
little  larger  and  he  shot  through  the  cactus  with  them.  She  made  him 
arrows  still  larger  and  he  was  able  to  shoot  them  through  a  larger  cactus. 
“Now  you  are  strong  enough,  my  grandchild,”  she  told  him.  “You  shall 
hunt  for  all  kinds  of  animals.”  He  went  away  but  didn’t  see  anything. 
He  went  in  another  direction  and  saw  a  mouse.  Wondering  what  it  was  he 
went  back  to  ask  his  grandmother,  saying  he  had  seen  something  small  with 
glowing  eyes.  She  told  him  it  was  called  mouse  and  that  it  was  one  of  the 
animals  she  meant  for  him  to  hunt.  She  directed  him  to  kill  it  and  bring 


1  The  normal  development  as  contrasted  with  the  usually  supernatural  one  of  four  day 
intervals.  Matthews,  105. 


32 


Anthropological  Papers  American  Museum  of  Natural  History.  [Vol.  XXIV, 


it  to  her.  He  went  there  again,  killed  it,  and  brought  it  back  to  the  camp. 
“  This  is  the  one  I  meant,  we  eat  this  kind.” 

He  went  to  another  place  and  came  to  a  rabbit  which  ran  away  from  him. 
He  went  back  and  reported  to  his  grandmother  that  he  had  seen  an  animal 
with  broad  ears  which  had  run  away  from  him.  “That  is  named  ga', 
‘rabbit,’”  she  said,  “we  eat  that  kind.  Kill  it.”  He  went  there  again  and 
shooting  it  with  an  arrow  killed  it.  He  brought  it  back  to  camp. 

“That  is  what  I  meant,  grandchild,”  she  said,  “they  are  good  to  eat. 
\ou  are  doing  well.  Look  some  distance  away  where  an  animal  called 
bi,  ‘  deer,’  lives.  They  are  good  for  food.  Do  not  pull  it  under  a  Douglas 
spruce  to  dress  it  for  to  do  so  will  be  dangerous.” 

He  went  in  the  direction  indicated  and  saw  an  animal  which  appeared 
to  be  carrying  a  dry  tree  on  its  head.  He  went  back  and  described  it  to  his 
grandmother  who  told  him  it  was  an  animal  of  great  value.  She  directed 
him  to  shoot  it  hard  with  his  strongest  arrow.  He  returned  to  the  place 
and  hiding  behind  a  bush  approached  near  to  it  and  shot  it,  killing  it.1  He 
dragged  it  under  a  Douglas  spruce  and  began  dressing  it,  wondering  why  the 
old  woman  had  forbidden  him  to  do  so.  When  he  had  it  nearly  dressed 
water  dropped  on  the  boy.  When  he  had  it  properly  dressed  water  fell  on 
him  again.  He  looked  up  and  saw  a  maiden  in  the  tree  who  immediately 
addressed  him  as  husband.2  Catching  up  only  the  intestines  he  ran  toward 
the  camp  with  the  girl  running  after  him  calling  him  husband.  The  boy 
put  down  the  intestines  he  was  carrying  which  turned  into  gulches.  Not¬ 
withstanding  the  gulches  she  was  running  close  to  him.  The  boy  ran  back 
to  his  grandmother’s  camp  and  reported  that  something  calling  him  hus¬ 
band  was  running  behind  him.  “I  told  you  not  to  do  that  and  now  it 
will  make  little  difference  which  way  you  go,”  she  told  him  and  digging  a 
pit  by  the  fire  hid  him  in  it. 

In  a  short  time  the  girl  ran  up  and  asked  for  her  husband.  The  old 
woman  denied  having  seen  him.  When  the  girl  insisted  that  he  was  running 
in  that  direction  the  old  woman  denied  again  that  she  had  seen  him.  The 
girl  pointed  out  the  footprints  and  then  seated  herself  by  the  fire.  She 
urinated.  After  sitting  there  for  a  time  she  dug  the  boy  out  and  he  stood 
up.  She  again  called  him  husband  and  asked  that  from  four  places  be 
brought  Douglas  spruce  poles  with  which  she  would  build  her  house.  Con- 


1  This  description  of  the  child's  development  is  not  a  usual  part  of  this  myth. 

The  incidents  of  the  animals  used  for  food,  arranged  in  the  increasing  scale  of  their 
importance  and  of  the  ability  of  a  growing  hunter  are  contained  in  a  Dieguenos  myth. 
Du  Bois,  223. 

s  The  insertion  of  the  incident  at  this  point  is  unconvincing  because  of  the  boy’s  immatur¬ 
ity.  Matthews  does  not  include  such  a  monster,  but  the  Franciscan  Fathers  give  her  in  their 
list,  358. 


1918.] 


Goddard,  San  Carlos  Apache  Myths  and  Tales. 


33 


sent  being  given,  she  ran  off  and  returned  with  Douglas  spruce.  She 
repeated  her  trips  in  other  directions  until  she  had  been  to  the  four  world 
quarters.  She  set  up  the  poles  in  a  circle  and  built  her  house  in  which  they 
sat.  The  boy  was  not  pleased  and  did  not  touch  the  girl  for  she  was  not  as 
she  should  be.  She  was  anxious  to  accomplish  her  purpose  but  could  not. 
The  boy  knew  what  was  the  matter;  the  girl’s  vagina  was  provided  with 
teeth.  He  got  pieces  of  brush  and  stuck  sand  on  them  with  pitch  making 
four  implements.  These  he  inserted  one  after  the  other  as  he  lay  with  the 
girl.  Three  of  these  were  chewed  to  pieces  and  the  fourth  one  partly.  The 
boy  then  took  his  white  stone  and  broke  the  teeth  off  with  it  and  cut 
around  inside  with  his  obsidian  knife.  “This  is  the  proper  condition,”  he 
said.  “This  way  it  shall  be  named.  Now  I  will  marry  you.” 

The  boy  sat  there  happily  but  the  girl,  wishing  his  death,  removed  four 
of  her  pubic  hairs  and  while  she  was  gone  for  wood  made  four  bears  of  them. 
She  told  her  husband  that  some  animals  which  appeared  good  were  going 
around  over  the  hill.  The  boy  agreed  that  they  would  go  to  see  them. 
When  they  came  where  they  were  in  the  brush  the  girl  said  she  thought  they 
would  make  good  dressed  skins.  “  Well,  if  you  think  they  will  make  dressed 
skins  you  go  around  behind  them  and  shout.  I  will  go  around  in  front  of 
them.”  When  the  boy  had  come  in  front  of  them  the  girl  was  shouting  to 
them  to  tear  up  the  boy  who  was  sitting  on  top  of  the  hill.  The  boy  hearing 
this  removed  his  shirt  and  hat  and  put  them  on  a  black  stump  and  sat  down 
behind  it.  As  they  ran  up  to  attack  the  stump  he  shot  them  one  after  the 
other,  killing  them  all.  Their  bodies  lay  there.1  The  boy  took  up  his  shirt 
and  hat  again  and  stood  there.  He  heard  the  girl  still  shouting  “Tear  the 
boy  well  to  pieces,  kill  him.”  The  boy  called  to  her  to  come,  saying  those 
she  said  would  be  good  to  make  dressed  skind  of  were  lying  there.  She 
came  but  was  not  pleased.  Turning  away  from  the  man  she  cried.  They 
went  home  and  now  lived  happily. 

The  boy  went  to  his  grandmother’s  camp  and  asked  her  where  the  bad 
beings  were  living.  She  told  him  that  one  called  Nagegani,  “kills  with  his 
eyes”  was  one  of  the  bad  beings  who  kill  people.  The  boy  asked  where 
this  monster  lived.  She  told  him  he  lived  toward  the  north.  The  boy 
saying  he  would  go  there;  announced  that  he  intended  to  kill  them  all.  His 
grandmother  told  him  also  of  Delgit  who  was  hard  to  approach,  also  a  killer 
of  men.  Still  another  was  Nakp’dilgedi  who  lived  in  a  dangerous  place 
where  great  fires  were  burning.  Another  monster  she  said  was  called 
Tsidaketisi  who  lay  in  a  place  of  danger.  These  are  all  beings  which  kill 


1  Matthews  has  a  monster  bear  (p.  125)  but  this  incident  more  closely  parallels  one  in  a 
different  setting  in  which  the  bears  are  the  pets  of  the  man’s  father-in-law,  not  of  his  wife  as 
in  this  case,  Matthews,  1S7. 


34  Anthropological  Papers  American  Museum  of  Natural  History.  [Vol.  XXIV, 

men.  The  boy  said  again  that  he  would  kill  them.  The  grandmother  said 
she  had  enumerated  them  all  and  charged  him  to  take  with  him  the  good 
medicine  which  had  been  given  him  by  his  father. 

Saying  he  would  go  to  all  four  of  the  bad  beings  and  kill  them,  he  set  out. 
As  he  was  walking  along  he  came  where  Nagegani’s  house  stood.  As  he 
came  near  it  he  caused  a  cold  wind  to  blow  which  froze  the  monster’s  four 
pets  which  guarded  him  so  they  did  not  see  the  boy  approach.  As  he 
entered  he  hit  the  pets  with  a  stick.  Nagegani  looked  at  him  and  for  a 
while  his  mind  was  inactive;  then  he  blew  with  his  medicine  and  threw  four 
snakes  which  he  had  concealed  in  his  clothing  into  the  fire.  The  snakes 
exploded  and  pieces  flew  into  the  eyes  of  the  Nagegani  so  they  were  blinded. 
Naiyenezgani  took  his  black  knife,  and  stabbing  them  all,  killed  them. 
(There  were  about  a  dozen  in  the  family.)  Naiyenezgani  returned  to  his 
home  and  told  his  grandmother  that  he  had  killed  Nagegani,1  for  which  she 
praised  him. 

He  then  asked  where  Delgit  was  living.  His  grandmother  told  him  it 
was  far  distant  on  a  level  stretch  of  ground  so  that  no  one  could  approach. 
Saying  he  was  going  there  he  set  out.  When  he  came  to  the  plain  he  saw 
Delgit  standing  there.  He  wondered  how  he  should  proceed  and  while  he 
was  pondering  this,  Gopher  came  out  of  his  hole  and  asked  why  he  was 
sitting  there.  He  said  he  was  wondering  how  he  could  kill  the  animal 
standing  over  there.  Gopher  offered  to  help  saying  that  since  the  monster 
was  accustomed  to  his  coming  to  him  he  could  approach  him.  He  told 
Naiyenezgani  to  stay  where  he  was  for  a  short  time.  A  short  time  after 
Gopher  disappeared  into  his  hole  the  animal  got  up,  looked,  and  then  lay 
down  again.  Gopher  came  back  and  reported  that  he  had  made  four  tun¬ 
nels,  one  above  the  other  and  that  he  had  cut  away  the  hair  under  the 
animal’s  foreleg.  He  advised  Naiyenezgani  to  build  a  fire  and  heat  his 
club  red  hot.  Then  with  his  knife  heated  he  went  in  and  stabbed  the  animal 
with  his  knife.  The  monster  got  up,  inserted  one  of  his  horns  in  the  top¬ 
most  tunnel  and  tore  it  open.  He  tore  out  the  second  and  third  in  succes¬ 
sion  and  was  halfway  through  the  fourth  when  he  dropped  dead.  Nai¬ 
yenezgani  secured  the  hide,  the  knees,  and  the  blood.  When  he  came  back 
to  the  camp  he  told  his  grandmother  that  he  had  killed  Delgit.2  The  grand¬ 
mother,  expressing  her  gratitude,  asked  for  the  hide  and  danced. 

Naiyenezgani  asked  where  Tsidaketisi  was  living.  His  grandmother 
replied  that  he  was  lying  in  a  dangerous  place  in  the  middle  of  a  precipice 
under  which  were  his  children.  “  He  lies  above,  close  to  the  trail  at  the 
only  place  where  one  can  pass,  and  kicks  the  passerby  over  the  bluff.” 


1  Matthews,  123  and  above  p.  13. 

2  Matthews,  116-120;  Goddard,  (b),  234-235,  above,  p.  15. 


1918.] 


Goddard,  San  Carlos  Apache  Myths  and  Tales. 


35 


Saying  he  would  go  there,  Naiyenezgani  came  to  the  middle  of  the  bluff 
where  the  old  man  was  lying.  He  sent  a  squirrel  past  the  old  man  who 
kicked  at  it.  “Why  did  you  kick  my  pet?”  he  asked.  “Oh,  it  is  just  my 
nature  to  do  that,”  the  monster  replied.  Next  he  sent  a  spotted  rat  and 
he  was  kicked  and  the  same  remonstrance  made.  Next  he  threw  a  snake 
close  to  his  head.  “That  is  the  kind  I  am  afraid  of,”  he  said  and  tried  to 
kick  it  away.  Naiyenezgani  cut  his  hair  (which  was  fastened  to  the  rock) 
and  knocked  him  over  the  precipice.  Naiyenezgani  returned  and  reported 
that  he  had  killed  Tsidaketisi 1  for  which  she  praised  him.  . 

He  next  inquired  where  Nakpdilgedi  was  living.  “  He  lives  in  a  place 
of  danger  where  a  fire  flames  up,”  she  replied.  Naiyenezgani,  saying  he 
would  go  there,  set  out  again.  When  he  arrived  near  the  place,  he  was  sitting 
leaning  against  something,  when  Wildcat  came  up  to  him  and  asked  why  he 
was  sitting  there.  Naiyenezgani  replied  he  was  considering  how  he  would 
approach  yonder  spot.  Wildcat  advised  him  to  make  four  firedrills  in  the 
form  of  arrows  and  that  they  should  be  very  dry.  These  arrows  were  to 
be  shot  in  four  directions.2  When  Nakqdilgedi  saw  the  first  one  alight  he 
ran  toward  it.  When  another  was  shot  in  another  direction  he  ran  there 
also.  So  he  ran  also  when  the  third  one  was  shot.  The  fourth  time,  when 
he  had  run  a  considerable  distance,  he  was  tired.  He  then  called  the  boy 
by  name.  “Tsits’inlgai,  come  to  me.”  When  the  boy  approached  the 
monster  suggested  they  should  meet.  They  did  so  and  went  toward 
Nakpdits’iyi’s  house  where  they  seated  themselves.  NakQdits’iyi  asked 
his  guest  why  he  came.  “  Let  us  kill  each  other,”  the  boy  proposed.  “  Well, 
you  try  first,”  the  other  replied.  Then  he  took  out  some  meat  and  his 
knife  and  began  to  eat.  The  other  did  not  eat  any  of  it.  “  Let  us  go  out¬ 
side,”  one  proposed.  They  went  outside.  Both  of  them  had  obsidian 
knives  and  each  had  something  sitting  on  his  head  which  gave  him  informa¬ 
tion  and  instruction.  Each  urged  the  other  to  begin  first.  Naiyenezgani’s 
informant  told  him  to  stab  his  adversary’s  shadow.  Nakqdits’ivi  first 
stabbed  his  opponent,  but  Naiyenezgani  stabbed  at  the  shadow  of  the 
monster.  Both  of  them  lay  down.  Naiyenezgani  got  up  first,  ate  some  of 
his  “life  medicine”  and  entirely  recovered.  He  took  up  his  knife  and  went 
back  to  his  home  where  he  announced  to  his  grandmother  that  he  had  killed 
Nakqdilgedi.  “Thank  you,”  she  said.  “You  have  killed  all  those  who 
made  trouble  on  earth.  Now  it  has  become  a  good  place  on  this  earth. 
You  used  to  be  called  ‘Tsits’inlgai,’  from  now  on  you  will  be  called 
Naiyenezgani.” 


1  Matthews,  122;  Goddard,  (a),  202;  Goddard,  (b),  235,  above,  p.  12. 

2  The  method  of  causing  smoke  to  arise  at  distant  points  is  found  in  other  connections 
(Mooney,  204)  but  this  particular  incident  is  new. 


3G 


Anthropological  Papers  American  Museum  of  Natural  History.  [Vol.  XXIV, 


Naiyenezgani  1 

They  say  it  happened  long  ago  when  people  were  about  to  be  made  that 
there  was  one  man  and  one  woman  living  between  the  earth  and  the  black 
sky.  That  “bad  thing”2  happened. 

The  woman  was  named  Ests’unnadlehi,  and  the  other,  the  boy,  was 
called  Naiyenezgani.  The  boy,  not  knowing  who  his  father  was,  asked  where 
he  was  living.  “He  lh'es  far  away  and  there  are  difficulties:  you  will  not 
be  able  to  go  there,”  the  woman  told  him.  Saying  he  was  going,  neverthe¬ 
less,  he  set  out  and  came  where  Spider  was.3  His  foot  caught  in  the  spider’s 
thread.  He  turned  back  and  started  again  but  when  he  came  to  the  same 
spot  he  tripped  on  the  web  again.  Feeling  about  in  the  grass  with  his  hand 
he  hunted  for  the  thread  and  came  to  the  spider’s  hole.  Spider  came  up  to 
him  and  addressing  him  as  grandchild,  son’s  son,  inquired  of  the  boy  where 
he  was  going.  He  replied  that  he  was  going  to  visit  his  father.  “  It  is  a 
dangerous  place  where  he  lives,”  Spider  replied,  “but  come  into  my  house.” 
The  boy  went  in  and  Spider  talked  to  him  telling  him  of  the  dangers. 
“  There  are  four  approaches  to  his  house  and  his  daughter  will  see  you  when 
you  are  still  far  away.” 

When  the  boy  was  approaching  his  sister  saw  him  and  said:  “Yonder 
walks  my  brother.”  “What  is  that,  your  brother?”  her  mother  asked. 
“Well,  I  said  ‘my  brother,’”  the  girl  replied.  “Whom  do  you  mean  by 
your  brother?  He  does  not  exist,”  the  mother  said.  The  girl  again  said 
her  brother  was  coming  to  visit  them. 

Then  the  boy  inquired  for  his  father,  saying  he  came  to  visit  him.  The 
woman  replied  that  she  did  not  know  his  father,  but  the  boy  insisted  that  he 
had  been  told  that  his  father  lived  there  and  that  he  came  because  of  that. 
The  woman  admitted  that  it  might  be  that  the  boy’s  father  did  live  there 
and  asked  him  to  be  seated  until  his  father’s  return. 

W?hen  his  father  was  coming  back  he  saw  the  boy’s  tracks.  “  Who  came 
here?”  he  demanded.  “We  have  not  seen  anyone,”  the  woman  replied. 
The  man  insisted  that  some  one  had  come  and  pointed  out  the  tracks. 
“Well,  have  your  own  way  about  it,”  the  woman  replied.  “You  are  always 
claiming  you  do  nothing  improper  and  here  comes  a  boy  who  says  he  is  your 
son.  He  is  sitting  over  there.” 


1  Told  by  Albert  Evans,  in  1914.  This  portion  seems  to  have  been  arbitrarily  separated 
from  the  foregoing  by  the  narrator  as  suited  to  the  available  time  for  taking  it  down.  Be¬ 
cause  of  the  subject  matter,  the  first  told  has  been  introduced  after  the  more  complete 
account  which  was  given  by  request  on  the  following  day. 

2  A  circumlocution  for  sexual  relations. 

3  Matthews,  109. 


1918.] 


Goddard,  San  Carlos  Apache  Myths  and  Tales. 


37 


The  man  still  insisted  he  had  done  nothing  but  said  he  would  test  the 
truth  of  the  matter.  He  took  up  his  pipe,  filled  it,  and  having  lighted  it, 
passed  it  to  the  boy.  The  boy  took  it  and  smoked,  when  he  had  drawn 
the  fourth  time  on  the  pipe  the  tobacco  was  all  gone.1  “Well,  I  am  nearly 
convinced,”  the  man  said  and  conducted  the  boy  to  black  water  which  stood 
in  four  places.2  Taking  the  boy  to  the  last  he  threw  him  in  but  the  boy 
turned  to  a  downy  feather  and  came  back  to  the  place  of  his  shadow.  “  Well, 
you  nearly  convince  me,”  he  said  and  took  the  boy  to  the  south  where  he 
again  pushed  the  boy  into  the  water,  but  the  boy  saved  himself  by  again 
turning  into  down.  The  same  thing  happened  at  the  other  two  lakes.  The 
father  then  asked  the  boy  to  name  the  different  crystals,  seeds,  etc.  The  boy 
named  them  properly  but  when  he  came  to  owl  which  was  sitting  there  he 
hesitated  saying,  “  I  am  not  going  to  call  it  that  way  because  I  am  myself.”  3 
“Well,  T  guess  you  are  my  son,”  he  said  and  taking  some  of  the  black  water 
that  stood  there  he  put  it  on  the  boy  with  his  hand  and  made  him  look  like  a 
man.  Then  he  built  a  small  house  for  him  inside  of  which  he  made  for  the 
boy  hair,  fingers  and  finger  nails,  toes  and  toe  nails,  until  he  was  finished. 

“Well,  my  son,  what  is  it  you  want?”  he  asked.  “I  want  horses, 
father,”  he  said.  Saying  he  would  bring  a  horse  he  led  down  a  black  one 
and  said,  “Here  it  is.”  “Not  that  one,”  the  boy  said.  “By  my  kin,”  4 
the  father  replied,  “that  is  the  only  horse  I  have.”  The  boy  insisted  on 
another  and  the  man  led  down  a  sorrel  one  and  presented  it  as  his  horse. 
Again  the  boy  rejected  it  and  the  man  insisted.  Finally  he  took  it  back 
and  led  down  another,  a  white  horse  on  a  trail  of  white  metal.  The  boy 
rejected  that  one  also  and  the  man  declared  he  had  no  other  but  finally 
went  for  one.  This  time  he  led  down  a  blue,  that  is  gray,  horse  on  a  trail 
of  b'ue  metal.  “That  is  the  one  I  have  been  talking  about,  now  I  will  start 
back  home,”  the  boy  said  when  he  saw  it.  “That  one  is  the  only  horse 
I  have,”  his  father  said,  “now  you  may  go  home  if  you  wish.” 

They  two  started  back.  When  they  came  with  the  horse  to  the  center 
of  the  sky  the  father  put  the  boy  on  a  black  cloud  and  shot  him  down  with 
lightning.5  He  is  named  Bilnajnolt’ijn,6  “shot  down  with  the  lightning.” 
He  came  down  to  the  earth  and  returned  to  the  place  where  his  grandmother 
lived.  She  was  glad  and  sang  a  good  song,  which  was  a  prayer  for  him. 

“Over  there,  grandson,  live  the  animals  which  we  eat,”  the  woman  told 


1  The  smoking  would  have  killed  those  le^s  potent,  Matthews,  113. 

2  Fires  in  the  other  versions,  above  p  10. 

3  He  nearly  failed  on  owl.  This  is  undoubtedly  connected  with  the  fear  Apache  have  of 
owls  and  their  reluctance  to  talk  about  them. 

4  The  most  common  Apache  expletive. 

6  Matthews,  114. 

6  The  narrator  explained  this  was  the  fourth  name  of  the  Culture  Hero. 


38 


Anthropological  Papers  American  Museum  of  Natural  History.  [Vol.  XXIV, 


the  boy.  He  started  off  in  the  direction  indicated  and  came  to  a  wood  rat 
which  he  killed.  He  brought  it  back  to  his  grandmother  who  said  that 
that  was  the  animal  she  meant.  He  went  away  again  and  came  to  a  rabbit 
which  he  killed  and  took  back  putting  it  down  near  to  his  grandmother’s 
dwelling.  “  Grandmother,  I  killed  something  which  has  wide  ears,”  he 
told  her.  “That  is  one  of  the  animals  we  live  on,”  she  replied.  He  went 
away  again  and  came  to  a  deer  which  he  killed.  He  killed  it  under  a  Douglas 
spruce  tree.  He  came  back  to  his  grandmother’s  dwelling  and  told  her  he 
had  killed  an  animal  which  had  a  dry  tree  on  its  head. 

He  began  to  dress  the  deer  under  the  spruce  when  a  fluid  began  to  drop 
on  him.  He  looked  up  and  saw  a  girl  in  the  tree.  Taking  only  the  intes¬ 
tines  he  ran  back  to  his  grandmother  followed  by  the  girl.1  “  I  told  you 
not  to  dress  the  deer  under  a  Douglas  spruce,”  she  chided  him.2 

He  married  the  Spruce  Tree  Woman  but  she  did  not  like  him  and  made 
four  bears  to  destroy  him.  “  Over  there  are  walking  animals  that  have  good 
skins  for  dressing,”  she  told  her  husband.  “Where  are  they?”  he  asked. 
“Above  here,”  she  replied.  They  two  went  over  where  the  bears  were 
which  she  pointed  out  to  her  husband,  saying:  “The  large  black  ones  over 
there.”  He  said  he  would  go  behind  the  hill  and  that  after  a  time  she  should 
shout  at  the  bears  who  would  run  toward  him  and  he  would  kill  them. 
After  waiting  a  short  time  she  did  so  and  the  bears  ran  right  in  front  of  him. 
He  was  holding  his  bow  and  arrows  and  as  they  ran  up  close  to  him  he  shot 
them  one  at  a  time  until  he  had  killed  them  all.  His  wife  began  to  cry  and 
her  husband  said,  “But  you  said  they  were  good  for  making  dressed  skins, 
why  then  do  you  cry?”  3 

Leaving  the  bears  there  they  two  went  home.  While  his  wife  stayed 
at  home  he  went  to  hunt  deer.  While  he  was  hunting  she  went  to  get 
pumpkin  blossoms  4  and  was  stolen  by  Golilisi.  When  the  man  returned 
his  wife  was  not  there.  “  I  wonder  where  she  can  be,”  he  said  to  himself 
and  starting  out  tracked  her  to  the  garden.  There  he  found  the  tracks  of 
two  people.  Going  on  to  another  place  he  found  their  tracks  again.  He 
went  back  to  his  grandmother  and  told  her  he  was  going  away  but  that  he 
did  not  know  where  he  was  going. 

He  started  away,  being  transported  by  his  flute.  He  came  down  on'  the 
first  mountain  ridge  and  saw  there  the  footprints  of  his  wife  and  of  a  man. 
He  went  with  his  flute  again  and  came  down  on  the  second  ridge  where  he 


1  This  paragraph  was  interpolated  in  English. 

2  The  point  of  dragging  the  entrails  is  omitted  here,  see  above  p.  32. 

3  It  was  explained  in  English  that  the  boy  overheard  his  wife  directing  the  bears  to  kill 
her  husband.  He  therefore  dressed  up  a  black  stump  with  his  buckskin  shirt  which  the  bears 
attacked.  As  they  did  so  he  shot  them  from  the  place  where  he  was  concealed  in  the  brush. 

i  These  blossoms  were  probably  cooked  for  food. 


1918.] 


Goddard,  San  Carlos  Apache  Myths  and  Tales. 


39 


again  found  tracks  of  his  wife  and  of  a  man.  He  was  angry  and  went  on 
again  with  his  flute,  coming  down  on  the  third  mountain  and  saw  tracks  there 
also.  He  went  way  over  to  the  fourth  mountain  where  again  he  found  their 
tracks.  He  went  on  from  there  on  foot  until  he  came  where  people  were 
living.  He  came  near  to  the  settlement  and  went  to  the  house  where  that 
particular  man  was  living.  Night  was  coming  on  and  not  one  of  the  people 
saw  him. 

When  he  came  to  this  man,  the  daughter  of  the  house  was  sent  through 
the  village  to  summon  the  people  to  come  together  for  a  council.  After 
they  had  smoked  they  said,  “Well,  what  is  it?”  “A  man  has  come  to  me,” 
the  man  replied.  “Where  did  you  come  from?”  they  asked  the  man. 
“From  Gotalbakowadi :  I  started  when  the  beams  of  the  sun  were  streaming- 
out  from  the  east,”  he  replied.  “My  kin!  he  did  not  come  on  foot.  I 
know  that  is  a  long  distance,”  said  Old  Man  Hawk.  “  I  am  here  because 
my  wife  is  missing,”  he  told  them.  “That  is  the  man,  sitting  there.  He 
wins  our  wives  away  in  gambling.  He  has  won  all  the  people  away,  can’t 
you  help  us?”  they  said.  “That  is  not  why  I  am  here.  I  have  an  affair 
of  my  own,”  he  replied.  They  still  besought  him,  saying  that  they  had  lost 
all  their  bands.  He  promised  to  give  assistance  the  next  morning  and 
directed  that  a  sweatlodge  should  be  made,  in  which  good  songs  should  be 
sung.  He  also  told  them  to  get  four  kinds  of  wood  and  make  the  poles  for 
playing  najonc.  They  made  the  najoric  poles  and  he  sang  twelve  songs  in 
the  sweatlodge.  The  next  morning  when  the  sun’s  beams  streamed  out 
he  went  to  the  playing  ground.  His  name  was  Naiyenezgani  and  the  other 
one’s  name  was  Golilisi.1  Then  he  shouted  to  the  mountains  that  stood 
there  saying,  “You  shout.”  “My  partner  has  come,”  he  said.  “I  have 
come,”  he  replied. 

“Well,  let  us  play,”  one  challenged  the  other.  “I  have  nothing  to 
wager,”  the  other  replied.  “We  will  play  for  the  people,”  the  first  sug¬ 
gested.  When  they  started  to  play  the  pole  hit  the  ring  on  the  nose  and 
tore  it  apart.  The  straightened  ring  ran  away  into  the  bushes.  “  Hy, 
why  did  you  hit  my  ring?”  he  asked.  “Well,  your  poles  are  not  good. 
Men’s  poles  are  like  this,”  Naiyenezgani  said.  Then  Golilisi  took  Nai- 
yenezgani’s  pole  and  threw  it.  He  was  beaten.  “Oh,  you  have  beaten 
me,”  he  said.  “  I  will  bet  half  of  my  company  again.”.  They  played  again 
and  again  Golilisi  was  beaten. 

“Let  us  contend  another  way,”  one  of  them  suggested.  The  other 
consented  to  this  and  they  tried  to  see  whose  hair  would  reach  the  longer 


1  It  was  explained  that  the  Culture  Hero  was  given  a  new  name  by  the  people  because 
he  built  the  sweat  lodge  in  this  manner.  His  old  name  was  discarded. 


40 


Anthropological  Papers  American  Museum  of  Natural  History.  [Vol.  XXIV, 


distance  across  the  dry  stream  bed.  Again  they  bet  people  on  the  outcome. 
Golilisi  unloosed  his  hair  and  it  reached  to  the  middle  of  the  stream  bed. 
When  Naiyenezgani  let  his  hair  down  it  reached  across  the  bed  of  the  stream 
and  part  way  up  the  opposite  bank.  He  won  the  wager. 

Golilisi  suggested  another  contest  and  again  bet  a  group  of  his  people. 
They  were  to  try  knocking  over  a  tree.  Naiyenezgani  chose  the  tree  and 
when  Golilisi  hit  it,  it  did  not  move.  Naiyenezgani  struck  it  and  the  tree 
fell  over.  Acknowledging  his  defeat,  Golilisi  suggested  a  footrace,  wagering 
one  of  his  arms  and  one  of  his  legs  which  were  to  be  cut  off  if  he  lost  the  race. 
A  distant  mountain  was  the  goal  around  which  they  were  to  run.  Naiyenez¬ 
gani  came  back  first  and  won  the  race.  “You  have  beaten  me,  shde :  take 
all  that  I  have,”  said  Golilisi.  When  they  had  cut  off  one  of  his  hands  and 
one  leg  he  crawled  into  an  old  house  that  stood  there,  sat  down  and  peered 
out.  When  he  would  make  a  fire  he  held  the  drill  against  one  cheek  and 
rubbed  it  with  his  surviving  hand  to  cause  it  to  rotate.  The  smoke  came  up 
from  the  drill  and  with  dry  grass  he  set  the  house  on  fire.  As  it  was  burning 
he  said,  “  I  am  not  much  good.  If  a  man  breaks  his  leg  or  his  arm  let  him 
say  I  was  in  that  condition  also.” 

Naiyenezgani  had  won  all  the  people  back.  He  started  home  with  his 
wife  and  came  where  they  had  been  living  before.  His  grandmother  was 
happy  because  he  returned. 

Then  Ts’innagole  took  him  up.  Naiyenezgani  had  the  knees  of  Delgit 
(concealed)  across  his  breast  and  the  blood  of  Delgit  under  his  blanket. 
When  Ts’innagole  had  transported  him  through  the  air  to  her  home  she 
threw  him  down  upon  a  stone.  Delgit’s  blood  flowed  out  and  Ts’innagole 
took  him  up  and  carried  him  to  her  children.  She  then  flew  to  the  top  of  a 
stone  and  sat  there.  When  the  young  ones  put  their  heads  down  to  the 
man  he  said,  “Sho.”  “Mother,  he  said  ‘slio’  to  us,”  they  called  to  their 
mother.  “Don’t  mind  it;  it  is  only  the  air  issuing  from  the  wounds,”  she 
replied  and  flew  away. 

Naiyenezgani  got  up  and  spoke  to  the  young  ones.  “When  does  your 
mother  return?”  he  asked.  “She  comes  back  when  a  female  rain  falls,” 
they  replied.  “And  your  father?”  he  asked  again.  “When  a  male  rain 
falls,”  they  replied.  “And  your  brother?”  “He  comes  back  when  there  is 
hail,”  they  said. 

Naiyenezgani  struck  the  young  ones  on  the  side  of  the  head  and  knocked 
them  off  the  rock.  He  pulled  up  grass  and  covering  himself  with  it  lay  down. 
The  same  Ts’innagole  flew  back  with  another  man  and  throwing  him  down 
on  a  stone  alighted  on  the  top  of  the  rock.  Naiyenezgani,  using  one  of 
Delgit’s  knees  as  a  club,  struck  her  and  knocked  her  down  from  the  cliff. 
Then  another  came  and  alighted  there  and  he  knocked  it  down  with  a  knee 


1918.] 


Goddard,  San  Carlos  Apache  Myths  and  Tales. 


41 


of  Delgit’s.  Finally  the  oldest  of  the  young  ones  returned  and  he  knocked 
it  down  with  one  of  Delgit’s  knees.  He  had  now  disposed  of  them  all. 

As  he  sat  on  the  top  of  the  rock  and  saw  his  fire  in  the  distance  he  was 
disturbed  and  wondered  what  he  should  do.  He  saw  Bat  Old  Woman  down 
by  the  creek  and  shouted,  “Grandmother,  take  me  down,”  but  she  paid  no 
attention.  He  called  again  and  she  began  to  listen.  “Why  did  you  go  up 
there?”  she  asked.  “No  one  goes  up  there.”  He  again  asked  her  to  come 
up  for  him  and  she  did  so,  flying  from  side  to  side  and  lighting  here  and  there. 
“Grandmother,  take  me  down,”  he  said.  “I  cannot  do  it,  I  am  not  strong- 
enough  but  nevertheless  I  will  cover  your  eyes  and  you  may  get  in  the 
basket.  Do  not  uncover  your  eyes  or  it  will  be  dangerous  for  us.” 

He  got  in  the  basket  and  she  started  down,  but  when  she  was  half  way 
to  the  bottom  he  began  to  wonder  where  he  was  being  carried,  the  time  was 
so  long.  He  lifted  the  covering  and  opened  his  eyes  and  the  old  woman  fell 
to  the  ground  and  landed  under  him.  Naiyenezgani  blew  with  his  life  medi¬ 
cine  and  the  old  woman  breathed  again  and  became  well.  He  gave  her  the 
feathers  from  Ts’innagole  and  she  said,  “Thanks,  you  have  made  me  well,” 
and  went  home.1 

Naiyenezgani  went  back  to  his  home.  The  old  woman,  his  grandmother, 
wras  happy.  They  lived  happily  again. 


Securing  Fire  (First  Version) 2 

There  were  people  living  here  on  the  earth.  Coyote,  birds,  or  hawks 
wrere  all  people.  There  was  no  fire.  The  only  ones  who  had  fire  would  not 
give  it  away.  The  others,  many  people,  were  without  fire.  Martens,  living 
in  the  tops  of  tall  pine  trees,  wTere  the  only  ones  who  had  fire  but  they  would 
not  give  any  of  it  away.  Those  who  were  living  below  them  consulted  as  to 
how  they  should  get  fire.  They  decided  to  play  hide  the  ball  and  sent  out 
invitations  for  everybody  to  come  to  the  game.  They  gathered  under  the 
trees  and  shouted  to  the  martens  to  come  down  and  bring  some  fire.  They 
said  they  were  going  to  play  hide  the  ball.  They  came  down  bringing  the 
fire  with  them.  They  put  wood  on  the  fire  at  the  camping  place  and  stood 


1  The  narrator  told  in  English  how  Naiyenezgani  tested  the  strength  of  the  carrying 
strap  by  putting  stones  in  the  basket.  The  story  has  the  incidents  in  unusual  order  and  is 
much  abbreviated,  perhaps  in  order  to  finish  the  story  by  evening. 

2  Told  by  Antonio.  An  origin  of  fire  by  stealing  it  from  those  who  were  hoarding  it  is 
very  widespread.  Prof.  Boas  cites  many  examples  from  the  Northwest  Coast.  A  Cali¬ 
fornia  version  is  available  from  the  Maidu  (Dixon,  66).  In  the  Southwest  the  form  of  the 
story  varies  considerably.  Among  the  Jicarilla,  see  Russell,  (a),  262;  Goddard,  (a),  280. 
Compare  a  similar  story  in  Pima,  Russell,  (b),  216.  A  Plains  account  is  found  in  Lowie, 
244. 


42 


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around  it  in  four  lines  so  that  there  was  no  way  anyone  could  run  off  with 
the  fire.  None  of  the  people  who  didn’t  have  fire  were  in  the  center  of  the 
circle. 

Coyote,  who  was  lying  down  some  way  off,  said  he  would  get  the  fire 
and  run  off  with  it.  They  were  playing  and  having  a  good  time.  Those 
who  owned  the  fire  were  winning.  They  began  to  dance.  Coyote  had 
a  torch  prepared  by  tying  bark  under  his  tail.  He  got  up  and  came  to  those 
who  were  dancing.  “Have  a  good  time,  my  cousins,”  he  said.  “My  foot 
pains  me.  Dance  for  me.  Separate  and  let  me  through  to  the  fire.” 
They  were  dancing  and  having  a  good  time.  When  it  was  nearly  daylight. 
Coyote  said,  he  was  going  to  dance.  He  told  the  others  to  dance  vigorously, 
bending  their  knees.  He  urged  them  to  do  this  repeatedly.  Finally,  he 
danced  and  switched  his  tail  into  the  fire.  They  called  to  him  that  his  tail 
was  likely  to  catch  on  fire.  He  assured  them  that  it  would  not  burn. 

Then  day  broke.  He  stuck  his  tail  in  the  fire  again  and  it  took  fire. 
“Your  tail  is  burning,  cousin,”  they  called  to  him.  He  jumped  over  the 
four  lines  of  dancers  who  were  in  circles  around  the  fire,  and  ran  off.  The 
people,  who  were  stingy  of  their  fire,  ran  after  him.  Coyote  became  winded 
and  could  hardly  run.  The  people  who  were  chasing  him  caught  him. 
Coyote  passed  the  fire  to  Night  Hawk  who  jumped  on  it  and  went  with  it. 
Those  who  were  stingy  of  their  fire  tore  Coyote’s  mouth.  Night  Hawk 
kept  flying  and  jumping.  Those  who  had  the  fire  nearly  caught  him  for  he 
was  exhausted.  When  those  who  were  running  after  him  caught  him,  he 
gave  the  fire  to  Road-runner  who  ran  away  with  it.  They  tore  Night 
Hawk’s  mouth  open. 

Road-runner  ran  on  carrying  the  fire.  Those  who  were  pursuing  him 
nearly  overtook  him.  He  was  exhausted.  When  they  caught  him,  he 
gave  the  fire  to  Buzzard  who  flew  away  with  it.  Those  who  were  trying  to 
recover  their  fire  chased  him  until  he  was  worn  out.  He  gave  the  fire  to 
Humming  Bird.  When  they  caught  Buzzard  they  pulled  the  hair  on  his 
head  out. 

They  saw  the  smoke  of  a  fire  arising  in  the  distance  from  the  top  of  a 
mountain.  It  was  Humming  Bird  who  had  set  the  fire.  There  was  a  fire 
too  on  the  top  of  another  mountain  which  stood  far  away  on  the  opposite 
side.  A  little  way  from  that  there  was  fire  on  another  mountain.  Every¬ 
where,  fires  were  burning.  It  was  Humming  Bird  who  had  accomplished 
all  this.  Those  who  had  owned  the  fire  turned  back  saying  it  was  now  impos¬ 
sible  to  recover  their  fire. 

The  people  who  had  been  without  fire  were  now  all  supplied  with  it. 
They  were  happy  about  it  and  expressed  their  thanks  to  Coyote. 


1918.] 


Goddard,  San  Carlos  Apache  Myths  and  Tales. 


43 


Securing  Fire  (Second  Version)  1 

They  say  long  ago  there  was  no  fire.  The  people  ate  their  food  uncooked. 
There  were  only  two  men  who  had  fire.  They  could  see  it  in  the  tops  of  a 
very  tall  pine  tree  which  stood  there. 

Coyote  proposed  that  a  large  company  of  people  be  invited  to  come 
together  for  a  dance.  He  also  suggested  that  a  letter  be  sent  to  those  who 
had  fire  asking  them  to  bring  some  as  they  wished  to  gamble  with  the  guess¬ 
ing  game. 

Coyote  told  his  companions  to  tie  dry  grass  around  his  tail.  When  it 
was  daybreak  Coyote  danced  by  himself.  “I  will  dance  over  the  fire,”  he 
said.  “Your  tail  is  afire,”  they  called  to  him.  “Why  do  you  say  my  tail 
is  burning?”  he  asked.  “Your  tail  is  burning,”  they  called  to  him  again. 
He  went  around  the  fire  four  times  and  then  jumped  over  them.  He  ran 
away  with  the  fire.  Those  who  owned  the  fire  ran  after  him  and  put  out 
what  fire  they  found.  They  caught  Coyote  after  he  had  run  a  long  distance 
and  pulled  out  his  nose  so  it  is  long  and  spread  his  mouth  apart  so  it  is  wide. 

Then  another  man  was  running  away  beyond  with  the  fire.  It  was  Night 
Hawk.  They  caught  him  after  a  long  chase.  They  pushed  the  crown  of  his 
head  down  hard  and  spread  his  mouth  open. 

Another  person  was  running  with  the  fire.  It  was  Turkey  Buzzard. 
They  caught  him  a  long  distance  away  and  pulled  the  hair  out  of  his  head. 
He  had  given  the  fire  to  Humming  Bird.  A  large  mountain  was  standing 
in  the  distance.  Fire  was  coming  out  from  the  top  of  this  mountain.  The 
people  had  been  without  fire  but  came  to  have  plenty  of  it  because  of  Coyote. 
The  fire  went  inside  of  the  trees  and  became  plentiful. 

The  Winning  of  Daylight  (First  Version)  2 

It  was  dark  everywhere  for  Owl  wanted  darkness  and  did  not 
wish  that  there  should  be  daylight.  Bear  also  wanted  darkness;  these 
two  were  agreed  about  it.  The  people  were  considering  what  should  be. 
“Why  should  it  always  be  night?  We  shall  never  be  able  to  see  anything,” 
they  said.  “We  will  make  a  dance,  against  those  who  are  stingy  of  dark¬ 
ness.”  All  the  people  who  lived  on  the  earth  agreed  to  do  this.  They  came 
where  those  were  who  wanted  darkness.  Bringing  some  wood,  they  said, 


1  Told  by  Dananeldel,  a  San  Carlos,  in  1905. 

2  Told  by  Antonio. 


44 


Anthropological  Papers  American  Museum  of  Natural  History.  [Vol.  XXIV, 


“  Let  us  have  a  good  time,  dancing.”  The  others  agreed  to  this  and  a  fire 
was  built  in  an  open  plain  where  they  danced.  Those  who  would  not  give 
up  the  daylight  were  sitting  there.  Coyote  said,  “  Come  let  us  have  a  good 
time  dancing.”  They  began  to  dance.  Coyote  said,  “Let  daylight  come 
quickly.”  Owl  sang,  “Let  there  not  be  daylight.”  Coyote  danced  around 
singing  his  song.  Owl  got  sleepy  and  went  to  sleep.  Bear,  too,  went  to 
sleep.  The  people  who  objected  to  daylight  went  to  sleep.  Then  Coyote 
won  the  daylight.  '  The  people  who  lived  on  the  earth  said,  “  Thanks,  my 
cousin.”  Owl  said  he  would  live  under  the  rocks  in  the  deep  canyons  and 
flew  into  one.  Bear  said  he  would  go  to  a  large  and  distant  mountain  and 
live  in  a  hollow  Douglas  spruce  where  it  is  dark. 

Coyote  won  the  daylight  and  now  we  have  it.  The  people  were  happy. 


The  Winning  of  Daylight  (Second  Version)  1 

They  say  long  ago  there  was  nothing  in  the  sky.  It  was  night  all  the 
time  and  people  traveled  by  the  aid  of  fire  carried  in  their  hands. 

Coyote  called  the  people  all  together  saying  he  wished  to  talk  to  them. 
There  were  two  old  men  who  did  not  want  it  to  be  light.  They  were  saying 
it  should  be  night  all  the  time.  These  were  Xastin  Bear  and  Xastin  2  Owl 
who  were  saying  this.  Coyote  toid  his  followers  to  sing,  “Let  there  be 
daylight,”  as  they  danced.  They  danced  and  day  began  to  break.  Bear 
took  up  his  moccasins  and  in  his  hurry  put  the  left  one  on  his  right  foot. 
He  ran  away  to  a  big  mountain.  Owl  split  his  foot  into  four  parts  and  ran 
in  where  two  canyons  come  together. 

They  won  daylight  and  it  was  light  everywhere.  It  had  been  night. 


Origin  of  the  Clans  3 

The  people  of  the  earth  were  all  living  at  one  place.  They  started  away 
and  came  where  a  tree  projected  into  the  water  of  a  stream.  “  Half  of  the 
people  will  live  here  and  will  be  called  Tsjtenange,”  he  said.  Those  desig¬ 
nated  remained  there  and  the  others  moved  on. 


1  Told  by  Dananeldel,  a  San  Carlos,  in  1905. 

2  Major  Bourke  says  the  Apache  give  this  title,  equivalent  to  Mr.  or  Seiior,  to  Bear  and 
Owl  because  they  are  feared  and  must  be  spoken  of  respectfully. 

3  Persistent  direct  questioning  failed  to  reveal  the  presence  of  clans  among  the  San 

Carlos  Apache.  This  account  of  their  origin  was  voluntarily  given  as  a  text  in  the  absence 
of  the  interpreter.  In  only  a  few  instances  was  the  informant  able  to  give  a  location  for  the 
described  locality.  The  account  appears  to  be  a  myth  explaining  the  names  of  the  clans  by 
inventing  a  local  setting  that  justifies  each  particular  name.  Compare  the  much  longer  and 
detailed  Navajo  account,  Matthews,  135.  * 


1918.] 


Goddard,  San  Carlos  Apache  Myths  and  Tales. 


45 


They  came  to  a  canyon  across  which  mescal  stood.  “  Half  of  the  people 
will  live  here  and  will  be  called,  Nada'bilnadit’in,”  he  said.  Those 
stopped  there  and  the  others  went  on. 

They  went  a  long  way  and  came  to  a  box  canyon  where  the  cliffs  came 
together.  A  row  of  red  willows  ran  to  the  cliff.  “  Half  of  the  people  will 
live  here  and  will  be  called  K’aitsehit’i’n,  ”  he  said.  Part  of  the  people 
settled  there  and  the  others  went  on. 

They  went  on  to  a  place  where  there  was  a  big  dry  wash  of  white  sand. ' 
“Part  of  the  people  will  live  here  and  will  be  called  Saidesgain,”  he  said. 
Those  remained  there  and  the  others  went  on. 

They  came  where  the  mesquite  was  thick.  “  Part  of  the  people  will  live 
here  and  will  be  called  Iyaxadjin,”  he  said.  Those  remained  there  and  the 
others  went  on. 

They  came  where  a  row  of  willows  made  a  red  stripe  on  the  landscape. 
“Half  of  the  people  will  live  here  and  will  be  called  K’aintc’in,”  he  said. 
Some  of  them  remained  there  and  the  others  moved  on. 

They  came  where  there  was  a  box  canyon.  “  Part  of  the  people  will  live 
here  and  will  be  called  Tseyin,”  he  said. 

The  others  went  on  from  there  to  a  place  that  was  brown  with  cotton¬ 
woods  above  which  they  climbed  up.  “  Half  of  you  will  live  here  and  will 
be  called  T’isseban,”  he  said.  Those  settled  there  and  the  others  went  on. 

They  came  where  two  shallow  valleys  came  together.  “  Part  of  the 
people  will  remain  here.  You  will  be  called  Xagostele,”  he  said. 

The  others  went  on  until  they  came  where  two  valleys  came  together. 
“Half  of  the  people  will  live  here  and  will  be  called  Ledilgojn.” 

The  others  moved  on  to  a  place  that  was  white  with  the  flowers  of  reeds. 

“  Some  of  the  people  will  live  here.  You  will  be  named  B’okadigain,”  he 
said. 

They  went  on  from  there  and  came  where  willows  crossed  a  broad 
valley.  “Some  of  you  will  live  here.  You  will  be  called  K’ailnagoteln,” 
he  said. 

They  came  where  Black  River  flows.  “  Part  of  the  people  will  live  here. 
You  will  be  called  Todilxile,”  he  said. 

They  went  on  and  came  where  mountains  stand,  one  behind  the  other. 
“These,  a  part  of  the  people  shall  live  here.  Your  name  will  be  Dzillike’- 
sillan.” 

The  others  moved  on  to  a  place  where  trees  stand  on  a  projecting  rock. 
“These,  a  part  of  the  people,  will  live  here  and  be  named  Tsjtsexesk’idn,” 
he  said.  Part  of  the  company  remained  there. 

The  others  went  on  until  they  came  to  a  plain,  yellow  with  flowers. 
“These  people  will  live  here,”  he  said.  They  settled  there.  “You  will  be 
called  Beilts’on,”  he  said. 


Anthropological  Papers  American  Museum  of  Natural  History.  [Vol.  XXIV, 


40 


The  others  moved  on  to  a  place  called  Xak’aiye.  “Part  of  the  people 
will  live  here,”  he  said.  A  division  of  them  settled  there.  “You  will  be 
named  Xak’aiye,”  he  said. 

They  moved  on  to  a  place  where  a  walnut  tree  stood-  “  These  people, 
a  half,  shall  live  here,”  he  said.  They  made  their  homes  there.  “You  will 
be  called  Tc’ilniyenadn’^ye,”  he  said. 

The  others  went  on  a  short  distance  where  there  was  a  mountain  covered 
with  beautiful  shrubs  as  with  grass.  “These,  half  of  the  people  will  live 
here,”  he  said.  They  settled  there.  “You  will  be  called  Tc’ildadil’oge,” 
he  said. 

They  went  on  until  they  came  where  there  was  a  stripe  of  red  paint  on 
the  face  of  a  rock.  “  Half  of  the  people  will  live  here,”  he  said.  They 
settled  there.  “You  will  be  called  Dectc’in,”  he  told  them. 

They  went  on  until  they  came  where  cottonwood  trees  were  standing. 
“  Some  of  the  people  will  live  here,”  he  said.  “  You  will  be  called  T’iskadn.” 

They  went  on  from  there  to  a  place  where  pines  stood  in  a  line.  “  Half 
of  the  people  will  live  here,”  he  said.  “  Your  name  shall  be  Ndiltei’ednt’i’n.” 

They  went  on  until  they  came  where  there  was  a  gap  in  the  ridge.  “  Half 
of  the  people  will  live  here,”  he  said.  “You  will  be  called  Nogodejgijn.” 

They  came  to  Red  Rock  which  stood  up.  “  Some  of  the  people  will  live 
here.  Your  name  will  be  Tsexatc’in,”  he  told  them. 

They  went  on  and  came  where  there  were  round  white  hills.  “  Some 
people  will  live  here,”  he  said.  They  settled  there.  “You  will  be  called 
Ya'gohigain.” 

They  went  on  and  came  where  wormwood  was  growing  in  a  broad  valley. 
“Some  of  the  people  will  live  here,”  he  said.  “You  will  be  called  Iya’aiye.” 

They  went  on  where  there  was  a  cottonwood  grove.  “  Some  of  you  will 
live  here,”  he  said.  They  settled  there.  “You  will  be  called  T’ishiyosi- 
kadn,”  he  told  them. 

They  went  on  to  a  place  where  black  rocks  projected.  “  Some  of  you 
will  live  here,”  he  said  to  them.  People  settled  there.  “You  will  be  called 
Tsetsitxesdjine,”  he  told  them. 

They  went  on  to  a  place  where  everyone  takes  a  bath.  “  Some  of  you 
will  live  here,”  he  told  them.  Part  of  the  people  settled  there.  “You  will 
be  called  Tanasgizn,”  he  told  them. 

Then  the  others  went  on  to  a  place  where  the  ground  is  yellow.  “  Some 
of  you  will  live  here,”  he  said.  “  You  will  be  named  Iclagexagots’ogn.” 

Then  the  others  went  on.  They  came  where  it  was  dark  colored  with 
manzanita.  “Some  of  the  people  will  live  here,”  he  said.  They  settled 
there.  “You  will  be  called  Inosteoodjin,”  he  told  them. 

They  went  on  to  a  place  where  there  were  rough  stone  points. 


Some 


1918.] 


Goddard,  San  Carlos  Apache  Myths  and  Tales. 


47 


of  you  will  live  here,”  he  told  them.  Some  of  them  settled  there.  “You 
will  be  called  Sagone,”  he  said  to  them. 

They  wTent  on  to  a  place  where  there  was  a  wash  filled  with  sand.  “  Some 
of  the  people  will  live  here,”  he  said.  Half  of  the  people  settled  there. 
“You  will  be  called  Saiedigain,”  he  told  them. 

They  went  on  where  stones  were  piled  in  a  round  heap.  “  Some  of  the 
people  will  live  here,”  he  said.  “You  will  be  called  Tsesnniln  ” 

They  went  on  to  a  narrow  ridge.  “  Some  of  the  people  will  live  here,” 
he. said.  Some  of  them  settled  there.  “You  will  be  called  Na’doxots’osn,” 
he  told  them. 

They  went  on  to  a  place  called  adobe  flat.  “  Part  of  the  people  will  live 
here,”  he  said.  They  settled  there.  “You  will  be  named  Bissaxe,”  he 
told  them. 

Then  they  went  on  to  a  place  where  gourds  were  growing.  “  Some 
of  you  will  live  here,”  he  said  to  them.  They  settled  there.  “You  will 
be  named  Nadilkalsikadn,”  he  told  them. 

They  went  where  reeds  came  together  in  white  masses.  “Half  of  the 
people  will  live  here,”  he  told  them.  They  settled  there.  “You  will  be 
called  -L  ’okadadesgain,”  he  told  them. 

These  are  the  people  who  live  on  the  earth. 

The  Development  of  Apache  Culture  1 

The  Indians  were  living  without  anything.  They  were  poor.  They 
had  neither  rawhide  nor  dressed  skins.  They  tied  the  tops  of  soapweeds 
on  their  feet  to  protect  their  soles  when  they  traveled.  They  had  no  proper 
blankets,  but  used  bark  braided  together  for  covering.  They  covered  their 
children  with  these  when  they  put  them  to  bed.  The  women  made  them¬ 
selves  skirts  of  bark.  They  did  this  because  they  had  no  dressed  skins, 
no  rawhide,  and  no  sinew. 

The  people  were  poor.  They  set  fire  to  the  material  at  the  base  of  the 
sotol  stalks  and  when  the  fire  was  burned  down,  hunted  in  the  ashes  for 
the  singed  mice  that  were  left.  They  picked  them  up  and  ate  them.  They 
lived  on  these.  They  were  poor. 

The  women  went  for  mescal.  They  broke  it  off  where  it  stands  by 
pounding.  They  had  no  knives  but  trimmed  it  with  flint.  They  carried 
the  trimmed  stump  in  burden  baskets  to  a  place  where  there  was  a  hole. 
They  brought  wood  there  also.  They  put  stones,  well  arranged  on  the  wood, 


1  Told  by  Antonio  in  January,  1910. 


48 


Anthropological  Papers  American  Museum  of  Natural  History.  [Vol.  XXIV, 


and  applied  fire  and  burned  all  the  wood.  The  stones  became  very  hot. 
They  put  the  mescal  on  these  hot  stones  and  spread  grass  over  them  and 
covered  the  whole  with  earth.  After  two  nights  had  passed,  the  women 
came  to  the  place  again.  They  took  off  the  dirt  with  their  hands.  If  the 
mescal  was  well  cooked  they  took  it  out  and  spread  it  in  various  places. 
This  was  their  food.  Those  who  lived  first  on  the  world,  did  this  way. 
This  was  their  food.  They  lived  on  seeds  and  different  kinds  of  grass. 
The  people  were  very  poor. 

Then  they  found  out  about  deer  and  where  they  lived.  They  used 
them  for  food.  Wood-rats  and  jack-rabbits  were  living  there  and  they 
used  them  also.  They  learned  to  use  all  these.  Their  arrows  were  made 
of  reeds  and  their  bows  were  of  mulberry.  They  went  where  deer  were 
living  on  the  mountains  and  hunted  for  them.  They  killed  the  deer  there 
and  then  they  had  sinew.  They  brought  the  deer  to  their  camps.  They 
took  the  skin  from  the  lower  legs  where  it  was  thick  and  by  sewing  made 
soles  for  their  moccasins.  They  also  took  the  skin  from  the  sides  of  the 
deer’s  jaws  because  it  was  thick  there  and  made  moccasins  of  it.  They 
worked  the  skins  soft  with  their  hands,  and  made  the  tops  of  the  moccasins 
from  the  skin  taken  from  the  middle  portion  of  the  deer’s  legs.  They 
sewed  their  moccasins  with  sinew. 

Then  they  found  out  there  were  white  men  living  somewhere.  They 
also  discovered  that  white  people  had  something  to  live  on.  The  Indians 
then  began  to  live  by  stealing.  They  stole  burros,  horses,  and  cattle  and 
brought  them  home. 

After  that  they  used  the  thick  skin  from  the  hips  of  burros  and  horses  and 
made  soles  for  their  moccasins.  Cowhide  is  also  thick  and  they  used  that 
for  the  moccasin  soles.  They  made  the  tops  of  soft  dressed  deerskin  which 
they  sewed  on.  In  this  way  they  came  to  have  moccasins. 

Before  this  they  were  poor  but  now  they  lived  well.  They  had  sinew 
and  rawhide  made  from  cow’s  skin.  They  were  happy. 

They  said  that  stealing  from  those  who  lived  on  the  earth  was  a  grand 
way  to  live.  They  did  not  go  around  in  this  country  but  went  to  white 
people’s  houses.  The  white  people  would  run  away  and  the  Indians  would 
pick  up  their  blankets.  They  lived  by  going  to  war.  Then  they  would 
come  back  where  their  homes  were. 

They  stole  the  blankets  and  property  of  the  people  who  lived  on  the  earth. 
Those  who  formerly  were  without  shoes  now  had  them.  They  said  this  was 
a  good  way  to  live.  Their  minds  were  turned  in  that  direction;  they 
thought  stealing  was  the  only  way  to  live. 

They  traveled  around  stealing.  White  people  had  calico.  They  fought 
with  them  and  robbed  them  of  the  cloth,  bringing  it  home  with  them. 


1918.] 


Goddard,  San  Carlos  Apache  Myths  and  Tales. 


49 


The  women  used  not  to  have  skirts  except  those  they  made  of  bark.  Now 
they  had  good  skirts.  They  got  to  thinking  this  way  and  concluded  stealing 
was  the  only  good  way  to,  live. 


The  Deer  Woman  1 

Panther  2  Boy  was  living  in  the  east.  He  was  married  to  the  daughter 
of  G^ow^n.3  Because  Panther  Boy  was  a  great  hunter,  the  Gan  gave  him 
his  daughter.4 

He,  intending  to  move  his  camp,  went  away  by  himself  while  his  wife 
stayed  behind.  He  went  to  select  a  camping  place.  When  he  came  where 
he  was  going  to  build  his  house,  he  covered  it,  on  the  east,  with  black 
bi  bitcin .5 6  On  the  south  side  he  used  white  b\  bitcin,  on  the  west,  yellow 
bi  bitcin  and  on  this  side,  the  north,  the  covering  was  blue  bi  bitcin. 

He  caused  black  deer  horns  to  fall  on  his  house  when  he  was  building 
it.  Then  he  made  a  zigzag  mark  on  the  walls  of  his  house,  using  the  black 
blood  from  a  deer’s  mouth.  He  made  this  mark  four  times.  He  made 
zigzag  lines  with  white  blood  from  a  deer’s  mouth  and  under  it  with  black, 
above  the  white  was  a  line  in  yellow  and  on  top  was  one  of  blue.  He  made 
a  bed  on  the  east  side  and  put  bacine 6  for  a  pillow.  There  on  the  bacine,  he 
caused  two  deer  horns  to  alight.  He  made  a  pillow  on  the  west  side  and 
caused  yellow  deer’s  ears  to  alight  on  it.  Then  he  spread  it  over  with  deer 
hair. 

In  the  east  he  made  a  mountain  ridge.  Where  its  head  was,  he  placed 
deer  horns.  He  made  it  to  be  the  mountain  of  the  deer  with  horns,  the 
bucks.  Crossing  over  midway  the  ridge,  he  made  a  trail  of  blood  from  the 
mouth  of  a  deer.  Under  that  mountain  ridge  with  black  deer’s  mouth 
blood  he  made  a  spring  where  deer’s  slobberings  always  boil  out. 

From  the  house  which  he  had  built  he  made  tracks  leading  in  four 
directions  to  these  mountains.  Right  there  where  it  was  lying  he  made 
the  first  footprint,  with  black  deer  mouth  blood.  Beyond,  where  he  was 


1  Told  by  Antonio  in  August,  1914.  This  is  the  myth  of  the  deer  ceremony. 

2  Panther  or  mountain  lion  is  the  chief  deer  hunter  in  the  Southwest.  The  Pueblo 
peoples  have  hunting  fetishes  of  stone  which  represent  the  Panther.  Compare  the  Jicarilla 
estimate  of  panther,  Goddard,  (a),  239. 

3  The  talking  Gan.  Compare  the  Navajodeity  //astseyalti  (Xastceyalti) ,  Matthews,  .36, 
68,  82,  104,  135,  163,  224. 

4  A  special  hunt  for  the  benefit  of  the  bride's  family  is  undertaken  by  the  bridegroom 
among  the  southern  Athapascan. 

5  The  explanation  of  bi  bitcin  was  that  it  was  some  kind  of  “dirt”  from  the  surface  of  a 
deer  hide,  but  not  the  hair. 

6  Bacine  is  a  hard  black  material,  perhaps  jet;  it  is  the  material  associated  with  the  east 
by  the  San  Carlos. 


50 


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going  to  step,  he  made  a  footprint  with  white  deer’s  mouth  blood.  Beyond 
that  he  made  another  of  yellow  and  beyond  that  one  of  blue. 

On  this  side  (south.)  he  made  a  mountain  ridge  of  bailgaiye.1  He  put 
pronged  horns  where  he  made  the  head  of  the  ridge.  He  made  a  trail  in 
the  middle  of  it  with  white  deer’s  mouth  blood.  Under  the  ridge  he  made 
a  spring  boil  out  with  white  deer’s  slobberings.  When  he  walked  out  in 
that  direction,  he  made  only  one  footprint  with  white  deer’s  mouth  blood. 
Beyond  that  he  made  another  with  yellow  deer’s  mouth  blood  and  still 
further  on  he  made  one  with  blue. 

In  the  west  he  made  a  mountain  ridge  of  tseltcee.2  He  caused  yellow 
deer’s  horns  to  alight,  one  after  the  other,  where  the  head  of  the  ridge  lay. 
He  made  a  trail  of  yellow  mouth  blood  crossing  over  the  ridge  midway. 
Under  this  ridge  he  caused  a  spring  of  yellow  water  to  boil  out  with  yellow 
deer’s  slobberings.  Where  he  was  going  to  walk  toward  it  he  made  a  foot¬ 
print  with  black  deer’s  mouth  blood.  Beyond  that  he  made  one  with  white, 
further  on  another  with  yellow,  and  beyond  that  one  with  blue. 

At  the  north  he  made  a  mountain  ridge  of  turquoise.  Where  the  head 
of  the  ridge  lay,  he  put  one  deer’s  horn  standing  up.  Each  way  crossing- 
over  the  middle  of  the  ridge  he  made  a  trail  of  blue  deer’s  mouth  blood. 
Under  the  ridge  he  made  a  spring  boil  up  with  the  blue  slobberings  of  a  deer. 
At  the  place  where  he  would  walk  out  toward  this  ridge,  he  made  the  foot¬ 
print  with  the  black  mouth  blood  of  the  deer,  beyond  that  he  made  another 
with  white  and  then  one  with  yellow  and  beyond  that  one  with  blue. 

Here,  to  the  east,  he  made  a  place  where  he  was  going  to  kill  the  buck 
deer.  This  way,  south,  he  made  a  place  to  kill  deer  with  pronged  horns. 
West  was  the  place  where  he  was  going  to  kill  does,  and  north,  he  fixed  a 
place  where  he  wras  to  kill  deer  having  spikes.  When  he  had  finished,  he  w-ent 
back  to  the  place  where  his  wife  was  staying  and  when  he  came  to  her  he 
said,  “Come  along.”  She  prepared  cornmeal  for  food  for  a  camping  trip. 

Then  he  sang  a  song  saying,  “Where  there  was  no  house  a  house  now 
stands.  There  it  stands.” 

They  came  nearly  to  the  place  and  then  they  came  there  where  he  had 
made  the  house.  When  they  came  to  it  they  went  inside.  He  told  his  wife 
to  be  seated  and  then  he  went  toward  the  east.  He  stepped  where  the 
footprints  of  mouth  blood  lay.  Then  he  stepped  on  the  footprint  of  white 
blood  and  beyond  on  the  one  of  yellow  and  went  on  to  the  one  of  blue.  Then 
from  the  east,  the  biggest  buck  deer  was  coming  facing  him.  He  made  a 
ring  of  bacine  and  shot  an  arrow  of  bacine  through  it.  He  killed  the  deer 


1  Bailgaiye  is  white  shell. 

2  tseltcee  is  red  stone,  sometimes,  at  least,  coral. 


1918.] 


Goddard,  San  Carlos  Apache  Myths  and  Tales. 


51 


with  the  arrow.  Just  as  the  sun  was  rising,  he  carried  the  deer  where  his 
wife  was  staying. 

He  spent  the  night  there  anil  went  the  next  morning  this  way,  south. 
He  stepped  on  all  four  of  them.  A  deer  with  pronged  horns  was  coming 
towards  him.  He  made  a  ring  of  bailgaiye  and  shot  through  it  with  an 
arrow,  killing  the  deer.  When  the  sun  was  right  here  (a  gesture)  he  killed 
the  deer  and  carried  it  where  his  wife  was  sitting. 

The  next  morning  he  went  toward  the  west,  stepping  where  the  four  foot¬ 
prints  of  mouth  blood  lay.  When  he  came  there  a  female  deer  came  facing 
him.  He  made  a  ring  of  tseltcee  and  shot  through  it  an  arrow  of  tseltcee, 
killing  the  deer.  He  took  it  up  and  carried  it  where  his  wife  was  sitting. 

He  went  here  toward  the  north  and  stepped  where  the  footprints  of 
deer’s  mouth  blood  lay  in  four  places.  A  deer  with  spiked  horns  came  facing 
him.  He  made  a  ring  of  turquoise  and  shot  through  it  an  arrow  of  turquoise 
which  killed  the  deer.  He  brought  it  where  his  wife  was  sitting  in  the  house. 
Then  he  always  killed  just  large  deer  like  these. 

Here,  south,  he  came  up  the  mountain,  he  went  along.  He  killed  only 
pronged  horned  deer.  Then  he  went  west  where  he  killed  does  only.  Then 
he  went  toward  the  north  and  killed  spiked  horned  deer  only. 

Here,  at  the  east  he  built  a  flat-topped  shade  on  which  he  stored  the  big 
bucks  which  he  killed.  The  meat  was  piled  up.  On  the  south  side  he  built 
another  flat-topped  shade  on  which  he  stored  the  pronged  horned  deer  he 
killed. 

To  the  west  he  built  another  shade  on  which  the  deer  he  killed  were 
stored.  Toward  the  north  he  built  a  shade  for  the  spiked  horned  deer 
which  he  killed  in  that  direction. 

Those  who  had  the  deer  for  pets  were  angry  because  he  killed  so  many. 
They  lived  here  at  the  east  where  the  sun  rises.  There  were  only  male 
deer  living  at  that  place.  The  owners  of  the  deer  all  discussed  the  large 
number  he  was  killing.  “  We  will  go  to  see  his  wife,”  they  agreed. 

It  was  Turquoise  Boy  who  went  to  visit  her.  He  wore  on  his  head  the 
deer  head  which  the  Indians  used  to  make  long  ago.  He  made  it  as  they 
used  to  make  them.  The  tongue  was  licking  about  all  the  time.  It  had 
eyes  that  were  constantly  winking.  It’s  ears  worked  back  and  forth.1 
He  was  very  bashful  because  there  were  many  where  he  was  going. 

He  came  up  the  ridge  opposite  the  woman’s  house  having  the  appear¬ 
ance  of  a  deer.  The  woman  saw  him  from  her  house  as  he  came  up  looking 
like  a  deer.  Her  husband  always  brought  his  deer  back  just  as  the  sun  was 


1  The  Apache  wore  a  deer's  head  with  antlers  in  the  condition  of  the  season  in  which 
the  hunt  was  made.  They  imitated  the  movements  of  the  deer  so  as  to  approach  within  bow 
shot  distance. 


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Anthropological  Papers  American  Museum  of  Natural  History.  [Vol.  XXIV, 


rising.  The  sun  was  rising  higher  and  higher.  She  got  up,  thinking  she 
would  look  for  him,  and  wondering  what  had  become  of  him  because  he  was 
not  accustomed  to  be  so  late.  She  was  looking  for  her  husband  in  the  direc¬ 
tion  he  had  gone  to  hunt.  While  she  was  looking  in  vain,  the  deer  walked 
down  a  second  ridge  toward  her.  As  he  came  to  the  top  of  the  ridge  there  was 
a  canyon  between  him  and  the  woman.  He  went  down  this  canyon  again 
close  to  the  camp  where  the  woman  was.  She  was  watching  in  vain  for  her 
husband  when  he  walked  along  like  a  man.  “It  was  a  deer  when  he  went 
down  the  hill  but  it  is  a  man  that  is  coming  up,”  she  said  to  herself.  He 
came  close  to  the  house  where  the  woman  was  sitting  and  seated  himself. 
The  deer’s  head  which  he  had  been  wearing  was  hanging  down  on  one  side 
of  the  man.  The  woman  was  looking  at  it  and  felt  strange  when  she  saw 
the  tongue  constantly  licking  about,  the  eyes  winking,  and  the  ears  flopping. 

She  dipped  up  the  eornmeal  mush  into  a  basket  and  put  it  by  the  man 
where  he  sat.  The  man  then  spoke  to  her  saying  he  did  not  eat  that  sort  and 
directed  her  to  take  it  away.  Then  she  took  some  soft  boiled  deer  meat  from 
a  pot  and  put  it  in  a  basket  and  brought  it  to  the  man.  The  man  spoke  again, 
saying  he  did  not  eat  that  either,  and  asked  her  to  take  it  away.  The 
woman  said  that  these  two  were  the  only  sorts  of  food  she  had  and  asked 
him  what  she  should  give  him.  The  man  said  he  ate  the  tips  of  tc’ildol’ije, 
k’isndazi,  and  of  ts’iji’,  that  these  were  his  food.1 

The  woman  took  a  basket  and  going  a  short  distance  gathered  the  tips  of 
tc’ildol’ije  which  she  put  in  her  basket.  Walking  further  she  gathered  the 
tips  of  k’isndazi  and  still  further  on  the  tips  of  ts’i ji  which,  when  she  put  them 
in  her  basket  filled  it.  She  brought  them  where  the  man  was  sitting  and 
put  them  down.  “  These  are  my  food,”  he  said  and  began  to  eat  them.  She 
gave  him  a  basket  fidl  and  he  ate  them  all  up. 

When  he  had  eaten  them  he  spoke  to  the  woman.  He  lifted  up  the  head 
he  was  wearing  on  one  side  and  moved  it  around  toward  the  woman.  “  What 
is  the  matter  with  it?  I  think  it  looks  like  a  deer  but  the  deer  are  afraid  of 
it.  When  I  try  to  slip  up  to  the  deer  with  it  they  are  afraid  and  run  away 
from  me,”  the  man  said.  As  he  said  this  he  looked  at  the  four  flat-topped 
shades  and  the  deer  meat  on  them.  He  spoke  to  the  woman  again,  asking  her 
to  try  holding  up  the  deer  head.  She  refused  to  do  this,  saying  she  was  not  a 
man  and  did  not  wish  to  do  anything  wrong.  The  man  replied  saying, 
“You  say  you  are  not  a  man.  This  head  looks  like  a  deer  yet  the  deer  are 
afraid  of  it.  That  is  why  I  said  what  I  did.”  The  woman  refused  again. 
The  man  then  asked  her  simply  to  hold  it  up  toward  him  without  putting  it 
on.  She  said,  in  vain,  it  was  a  bad  thing  to  do,  for  the  man  was  taking  her 


1  Shrubs  on  which  deer  feed . 


1918.1 


Goddard,  San  Carlos  Apache  Myths  and  Tales. 


53 


mind  away,  he  was  making  her  crazy.  He  took  her  gait  from  her.  Then 
she  went  where  the  man  had  the  deer’s  head.  When  she  came  he  told  her 
to  be  seated.  He  held  out  the  head  toward  her  and  she  reached  out  and 
took  hold  of  it.  The  man  told  her  to  take  it  by  the  right  side.  She  did  so 
and  raised  it  up.  Saying  he  could  not  see  it  well,  the  man  asked  her  to  step 
out  to  a  designated  place  with  it.  She  went  there  and  held  it  up  as  he  had 
directed  her.  Saying  he  saw  it  pretty  well,  he  asked  her  to  take  another 
position.  She  went  there  also.  “  Let  me  make  sure,  hold  it  by  your  body,” 
hr  tc’.d  her.  When  she  held  it  close  he  came  up  to  her  asking  her  this  time 
j  get  on  her  knees  and  hold  the  skin  over  her  body.  While  she  was  on  her 
knees,  he  threw  something  on  her.  The  woman  made  a  noise  like  a  deer 
“  shoo.”  The  man  ran  to  the  shade  toward  the  east  and  took  up  a  buck 
deer’s  skin  which  he  threw  at  her. 

He  took  up  the  lower  legs  and  threw  them  at  her.  She  turned  into  a  deer 
and  jumped  four  ways  making  a  noise  like  a  deer.  He  took  her  mind  away 
and  made  her  crazy.  He  put  the  gait  of  a  deer  on  her  so  she  jumped  around 
as  deer  do.  He  came  up  to  her  singing  and  made  her  love  him.  She  trotted 
off  and  he  herded  her  along  with  his  nose  between  her  legs.  They  went 
around  her  house  four  times.  The  woman  trotted  along  ahead  of  him  like  a 
deer.  They  went  where  he  was  standing  and  then  they  went  up  the  trail 
to  the  east  which  crossed  the  gap  in  the  ridge  made  of  bacine.  From  there 
they  went  over  the  ridge  of  baiigaiye,  of  tseltcee,  and  of  turquoise.  From 
there  they  went  where  the  male  deer  were  living.  The  deer  had  a  good  time 
with  her  chasing  her  about  and  mounting  her. 

The  husband  came  back  where  the  woman  had  been  sitting  and  wondered 
what  had  become  of  her.  He  found  the  footprints  of  the  man  who  had 
visited  the  woman  where  he  had  come  up  the  ridge  as  a  man.  From  there 
on  the  track  was  that  of  a  deer.  He  had  gone  down  the  canyon  and  had 
come  up  again  as  a  deer.  Then  he  had  come  up  another  ridge  as  a  man. 
He  was  trailing  the  man  who  had  his  wife.  Having  followed  the  track  thus 
far  he  went  back  where  his  house  was.  He  saw  where  the  woman  had  come 
to  the  place  where  the  man  had  been  sitting.  She  had  stood  there  and  then 
she  had  gone  on  four  times.  Here  where  her  two  footprints  where  she  had 
stood  like  a  human  being  and  there  she  had  jumped  as  a  deer.  He  saw 
where  she  had  jumped  four  times  in  four  different  directions.  He  trailed 
her  where  she  and  the  man  had  encircled  the  house  four  times  sunwise  and 
then  he  found  where  they  had  started  away. 

He  turned  back  and  went  to  the  place  where  people  were  living  from 
which  he  had  set  out  to  hunt.  He  told  the  people  there  that  he  had  come 
back  because  he  did  not  know  what  had  become  of  the  woman.  When' he 
had  been  there  four  days,  the  tobacco  tokens  were  made  and  sent  out  con- 


54 


Anthropological  Papers  American  Museum  of  Natural  History.  [Vol.  XXIV, 


vening  the  men  for  a  council.1  When  they  had  discussed  the  matter,  they 
agreed  to  go  to  the  camp  where  her  track  was  to  be  found.  It  was  the 
Gans  who  were  doing  this.  The  one  who  is  called  Gahnnjli’n  lay  down  on 
his  back  with  his  legs  crossed  and  his  hand  on  his  forehead.  They  tracked 
the  man  in  vain  where  the  woman’s  house  had  been.  Then  they  told 
GgJmnlji’n  to  get  up,  that  from  there  they  must  rely  on  him.  Asking 
why  they  said  that,  he  got  up  and  went  where  she  had  been  sitting.  Start¬ 
ing  from  there,  he  trailed  her,  holding  his  forked  fingers  above  her  trail.  He 
followed  where  she  had  gone  to  four  places.  At  one  place  she  had  gone  like 
a  deer  and  had  encircled  her  camp  four  times.  He  followed  where  the  man 
had  gone  around  with  her.  They  followed  behind  him  as  he  trailed  along 
with  outspread  fingers.2  One  of  the  company,  Whirlwind,  was  not  good 
in  the  condition  he  was.  They  sang  for  him  and  sent  him  back.  After 
that  they  followed  the  trail  without  trouble.  They  came  where  the  two 
had  come  up  the  gap  in  the  ridge  of  bacine  and  beyond  that  the  ridge  of 
bailgaiye,  and  further  on  the  ridge  of  tseltcee  and  finally  they  went  up  the 
gap  in  the  ridge  of  turquoise.  Here  they  were  overtaking  them  for  they 
heard  the  celebration  with  the  woman  below.  Nothing  but  songs  came  out 
of  the  canyon. 

Then  Gqhnnlj j’n  told  them  to  watch  his  downy  feathers  which  he  said 
would  find  the  woman  in  the  herd  of  deer.  They  watched  the  feathers  and 
they  settled  on  one  in  middle  of  the  herd.  Then  he  made  a  cast  with  a  rope 
called  yanadel,  “  hanging  from  the  sky,”  and  caught  the  one  who  had  been  a 
woman.  He  then  shot  four  arrows  in  succession  which,  making  a  noise, 
frightened  the  deer  further  and  further  away.  The  first  arrows  were  of 
bacine,  the  second  of  bailgaiye,  the  third  of  tseltcee,  and  the  fourth  of  tur¬ 
quoise.  They  didn’t  know  where  the  deer  had  gone.  The  one  who  had 
been  a  woman  ran  in  every  direction  where  the  deer  had  gone  from  her. 
Then  they  threw  a  ring  of  bacine  on  her  and  her  head  became  like  a  person’s. 
Next  they  threw  a  ring  of  bailgaiye  on  her  and  she  wTas  a  person  to  her  arm- 
pits.  Then  a  ring  of  tseltcee  was  thrown  and  she  was  a  person  as  far  as  her 
belt.  Last  a  ring  of  turquoise  was  thrown  and  down  to  the  ground  she  took 
the  form  of  a  human  being.  The  company  came  up  to  her,  but  she  was 
wild.  They  started  back  and  returned  with  her  in  a  day. 

They  lived  there  together  All  the  food  was  ripe  and  they  were  gathering 
it.  After  the  rains  began  the  woman  was  camping  with  the  others  on  a 
mountain  where  the  deer  were  with  their  fawns.  When  they  went  hunting 
and  came  in  bringing  the  deer,  she  went  around  looking  at  the  fawns  they  had 

1  Two  sections  of  reed  filled  with  tobacco  and  tied  in  the  form  of  a  cross  are  used  as  a 
summons  to  council. 

2  The  conventional  way  of  trailing. 


1918.]  Goddard,  San  Carlos  Apache  Myths  and  Tales.  o5 

brought  in.  She  told  the  people  in  the  camp  that  if  they  found  fawns  like 
those  they  were  bringing  in  with  a  white  stripe  between  their  hoofs  not  to 
try  to  kill  them.  “  If  you  kill  them  it  will  bring  hardship  on  you,”  she  said. 
The  reason  she  said  this  was  that  she  had  given  birth  to  fawns  like  those 
she  described.  She  also  told  them  not  to  hunt  on  the  black  mountain 
which  stood  at  the  east.  She  said  that  because,  while  they  were  gathering 
seeds  on  that  mountain,  she  had  given  birth  to  fawns.  The  people  agreed 
not  to  hunt  there.  She  continued  her  habit  of  looking  at  all  the  fawns 
which  were  brought  in  from  the  hunting.  One  man  wondered  why  she  had 
said  this  and  went  to  the  mountain  she  mentioned.  He  went  up  to  the  top 
of  the  mountain  and  walked  around  where  the  little  canyons  run  together. 
He  found  some  little  fawns  lying  there.  He  came  to  them  and,  thinking 
they  were  the  young  of  the  deer,  killed  them.  He  tied  them  together  with 
a  line,  put  them  on  his  back,  and  carried  them  home.  The  people  were 
bringing  in  many  of  that  sort.  The  woman  went  around  the  camp  and 
looked  at  all  the  deer  which  had  been  brought  in.  At  the  very  end  of  the 
camp  was  the  house  of  the  man  who  had  hunted  on  the  black  mountains. 
She  looked  between  their  hoofs  and  on  their  backs  which  were  spotted.  The 
man  had  brought  in  the  ones  to  which  she  had  given  birth.  The  woman 
began  to  cry  and  reproved  the  man  for  going  where  she  had  told  him  not  to 
go.  She  went  back  to  her  house  and  sat  crying  for  her  children. 

She  considered  what  she  should  do.  For  four  days  she  did  not  speak, 
then  when  the  four  days  were  passed  she  sent  for  all  the  people  to  come 
together.  She  asked  them  what  they  thought  should  be  done  about  what 
she  had  told  them  would  happen.  They  in  turn  asked  what  she  thought. 
She  replied  that  she  had  considered  it.  She  directed  them  to  make  twelve 
tobacco  tokens  which  should  be  sent  to  notify  people  wherever  they  lived 
that  they  should  come  together.  When  they  had  come  together,  she  an¬ 
nounced  that  at  night  she  would  sing  for  them.  She  began  to  sing  the  deer 
songs.  She  was  still  singing  when  it  began  to  dawn  and  sang  until  it  was 
full  daylight.  She  then  told  those  with  whom  she  was  living,  that  she  would 
sing  for  them  only  one  more  song.  She  began  to  sing  it  saying,  “  Prepare 
a  smoke  for  her.  Prepare  a  smoke  for  her  with  a  pipe  of  bacine,”  she  said. 

She  told  them  she  was  going  far  away  from  them  toward  the  north  which 
was  the  place  she  liked  the  best.  “Where  I  lie  down  for  the  largest  buck 
deer  you  must  pray  to  me.  When  you  see  the  track  of  a  deer  with  long 
feet  you  will  know  I  have  gone  along' there,”  she  said. 


Anthropological  Papers  American  Museum  of  Natural  History.  [Vol.  XXIV, 


56 


Songs  of  the  Deer  Ceremony  1 

I 

They  went  on  a  hunting  trip. 

Here  to  the  east, 

Where  he  made  a  mountain  ridge  of  jet, 

Where  he  made  lie  the  head  of  the  mountain  of  jet. 

Here  to  the  south, 

Where  he  made  a  mountain  ridge  of  bailgaiye, 

Where  he  made  lie  the  head  of  the  mountain  of  bailgaiye. 

Here  to  the  west, 

Where  he  made  a  mountain  ridge  of  coral, 

Where  he  made  1  e  the  head  of  the  mountain  of  coral. 

Here  to  the  north, 

Where  he  made  a  mountain  ridge  of  turquoise, 

Where  he  made  lie  the  head  of  the  mountain  of  turquoise, 

One  horn  stands  up  at  the  four  places  in  the  sky  where  he  made  its  head  lie. 

They  went  on  a  hunting  trip.2 


II3 

He  placed  a  house  here  where  there  was  none. 

He  covered  it  with  the  black  skin  of  the  deer  which  come  from  the  east. 
He  covered  it  with  the  white  skin  of  the  deer  which  come  from  the  south. 
He  covered  it  with  the  yellow  skin  of  the  deer  which  come  from  the  west. 
He  covered  it  with  the  white  skin  of  the  deer  which  come  from  the  north. 
He  caused  the  black  deer  horns  to  alight  one  after  the  other  on  the  top  of 
his  house. 

He  placed  a  house  there. 

He  alights  there. 


1  Secured  from  Antonio  on  a  phonograph  in  1910.  The  words  were  obtained  from  the 
cylinders  with  the  aid  of  Frank  Crocket.  The  songs  cover  the  same  ground  as  the  preced¬ 
ing  myth,  but  since  the  series  is  far  from  complete  many  parts  of  the  narrative  are  omitted  in 
the  songs  here  given. 

2  The  song  accompanies  the  making  of  a  sand  picture  and  illustrates  pp.  49,  50  of  the 
narrative  above. 

3  This  song  refers  to  p.  49  of  the  narrative. 


1918.] 


Goddard,  San  Carlos  Apache  Myths  and  Tales. 


57 


III1 

At  the  east  where  he  made  a  spring  with  black  red  water, 

He  alights  there. 

At  the  south  where  he  made  a  spring  of  white  red  water, 

He  alights  there. 

At  the  west  where  he  made  a  spring  of  the  yellow  colored  slobberings  of  red 
water, 

He  alights  there. 

At  the  north  where  he  made  a  spring  of  the  blue  colored  slobberings  of  red 
water, 

He  alights  there. 

He  caused  two  black  deer  horns  to  come  together. 

He  made  pillows  under  them  as  the  two  arrived. 

He  caused  two  fawns  to  alight  at  his  feet. 

He  made  holes  inside  through  his  house  in  four  directions  with  mouth  blood. 
Here  where  he  made  a  moving  bed, 

He  alighted. 


IV 

I  go  after  it  on  the  earth. 

Panther  boy  they  call  me, 

I  go  after  it. 

With  dark  mouth  blood  lying  under  my  soles, 

With  dark  mouth  blood  making  a  black  strip  between  my  toes 
I  go  after  it. 

With  mouth  blood  making  stripes  on  me, 

I  go  after  it. 

With  mouth  blood  making  stripes  running  out  from  each  other  on  my  face, 
I  go  after  it. 


Send  word  for  me 
Where  I  am  going. 

Send  word  for  me 

Who  am  called  Panther  Boy. 


1  Refers  to  pp.  49,  50  above. 


58 


Anthropological  Papers  American  Museum  of  Natural  History.  [Vol.  XXI\ 


Where  under  the  east  the  plain  of  jet  lies, 

Send  word  for  me, 

That  they  bring  for  me  the  large  male  deer, 

Send  word  for  me. 

Where  under  the  south,  I  made  lie  the  head  of  the  sky  of  white  shell, 
[Send  word  for  me.] 

Where  the  plain  is,  they  two  came  down  for  me, 

[Send  word  for  me.] 

WThere  under  the  west  I  made  lie  the  head  of  the  sky  of  coral, 
Send  word  for  me. 

The  two  female  deer  coming  down  for  me, 

Send  word  for  me. 

Where  under  the  north  I  made  lie  the  head  of  the  sky  of  turquoise, 
Send  word  for  me. 

The  spiked  deer  coming  down  for  me, 

Send  word  for  me. 


VI 

I  came  there. 

Where  the  Sun  and  Dipper  are  looking  at  each  other, 
I  came. 

Where  two  male  deer  not  wild  came  down, 

I  came. 


VII 

We  two  went  together, 

They  call  me  Panther  Boy  and  the  girl,  Walks-on-the-water. 

Bring  her  for  me  and  may  she  be  not  wild. 

At  the  east  we  two  went  over  the  forked  mountain  of  jet 
To  the  place  where  it  stands  beyond. 

(At  the  south)  we  two  went  over  the  forked  mountain  of  white  shell 
To  the  place  where  it  stands  beyond. 

At  the  west  we  two  went  over  the  forked  mountain  of  coral. 

(The  remainder  not  obtained.)  ' 


1918.] 


Goddard,  San  Carlos  Apache  Myths  and  Tales. 


59 


VIII 

I  came  to  the  one  they  brought  me. 

I,  called  Turquoise  Bay,  came  to  her. 

Someone  not  w  ild,  I  came  to  her. 

Someone  laughing,  I  came  to  her. 

Walks-on-the-water,  her  mind  not  wild,  her  walking  not  wild. 
I  came  to  the  one  they  brought  for  me. 


IX 

At  the  east  the  mountain  ridge  of  jet  lies, 

He  listened  to  w’hat  wras  happening  beyond  it. 

The  mountain  ridge  of  white  shell  lies, 

He  listened  to  what  was  happening  beyond  it. 

The  mountain  ridge  of  coral  stands, 

He  listened  to  wThat  was  happening  beyond  it. 

The  mountain  ridge  of  turquoise  stands, 

He  listened  to  what  was  happening  beyond  it. 


X 

Below  the  dawm 

Where  the  mountain  ridge  of  jet  stands, 

The  echo  comes  out  from  beyond  it. 

Where  the  mountain  ridge  of  white  shell  stands, 
The  echo  comes  out  from  beyond  it. 

Where  the  mountain  of  coral  stands, 

The  echo  comes  out  from  beyond  it. 

(Not  finished.) 


60 


Anthropological  Papers  American  Museum  of  Natural  History.  [Vol.  XXIV, 


XI 

Make  a  smoke  for  her, 

The  girl  who  became  a  deer  is  far  away  where  she  is  better  pleased. 

When  you  make  a  smoke  for  her  with  a  pipe  of  jet  she  is  pleased. 

She  is  far  away  where  the  Dipper  descends. 

There  she  likes  it  better. 

XII 

The  sky  one  higher  than  the  others  where  it  is  called 
Ganowan  speaks. 

I  came  here  whom  they  call  “he  speaks  with  the  black  cloud.” 

They  brought  me  a  male  deer. 

His  gait  is  wary 
His  eyes  are  wary. 

They  brought  me  one. 

XIII 

Where  the  sun  first  looks 

There  where  the  two  male  deer  with  forked  horns  came  for  me, 

They  tell  me  to  walk  out. 

At  the  south 

Where  the  two  male  deer  whose  bodies  were  not  wild  came  down  for  me, 
They  tell  me  to  walk  out. 

When  I  walked  out  there 

Two  deer  with  forked  horns  came  down  for  me. 


XIV 

Where  the  Sun  and  the  Dipper  look  at  each  other, 

They  tell  me  to  walk  out. 

When  I  came  there 

Two  large  bucks  whose  bodies  were  not  wild  came  down  for  me. 

XV 

At  the  east 

Where  the  mountain  of  jet  stands, 

Where  the  four  footprints  of  mouth  blood  lie, 

They  told  me  to  walk  out. 


1918.] 


Goddard,  San  Carlos  Apache  Myths  and  Tales. 


()1 


At  the  south 

Where  the  mountain  of  white  shell  stands, 

Where  the  footprints  of  white  mouth  blood  lie, 

They  told  me  to  walk  out. 

At  the  west 

Where  the  mountain  of  coral  stands, 

They  told  me  to  walk  out. 

Where  the  footprints  of  yellow  mouth  blood  lie, 

They  told  me  to  walk  out. 

At  the  north 

Where  the  mountain  of  turquoise  stands, 

They  told  me  to  walk  out. 

Where  four  footprints  of  blue  mouth  blood  lie, 

They  told  me  to  walk  out. 

XVI 

At  the  east 

Where  the  mountain  of  jet  stands  across, 

I  passed  under  as  male  deer  came  out  one  behind  the  other. 

As  I  passed  under  I  came  to  male  deer  as  they  were  coming  on  it. 

At  the  south 

Where  the  mountain  of  white  shell  stands  across 
As  I  came  under  it,  I  came  to  them. 

It  happened  that  I  came  to  male  deer. 

At  the  west 

Where  the  mountain  of  coral  lies  across, 

Where  the  yellow  ears  of  the  deer  alighted  one  after  the  other, 

I  came  to  them. 

Go  where  the  head  of  the  mountain  lies,  they  told  me. 

There  female  deer  whose  bodies  were  not  wild  came  to  me. 

Walk  out  there,  they  told  me. 

At  the  north 

Where  the  turquoise  mountain  lies  across, 

Where  the  spiked  deer  with  blue  horns  came  one  behind  the  other, 
Walk  out  there.  They  told  me. 

(Not  completed.) 


Anthropological  Papers  American  Museum  of  Natural  History.  [Vol.  XXIV, 


62 


At  the  east, 

Where  the  jet  ridges  of  the  earth  lie. 

At  the  south 

Where  the  white  shell  ridges  of  the  earth  lie, 

Where  all  kinds  of  fruit  are  ripe, 

We  two  will  meet. 

From  there  where  the  coral  ridges  of  the  earth  lie, 

W  e  two  will  meet. 

Where  the  ripe  fruits  are  fragrant, 

We  two  will  meet. 

XVII 

Where  the  rising  sun  looks, 

Walk  out,  they  tell  me. 

When  I  went  there,  she  who  walks  on  the  water  was  wild, 
Her  walk  was  wild,  her  eye  was  wild, 

I  came  as  she  brought  me  some. 

With  a  bone  medicine  belt  not  wild,  I  came  to  her. 
With  wind’s  footprints  not  wild,  I  came  near  her. 

With  a  yellow  spotted  belt  not  wild,  I  came  near  her. 
With  a  bone  medicine  shirt  not  wild,  I  came  near  her. 


Prayers  for  Hunting  Deer  1 

They  say  it  happened  at  Ests’unnadlehi’s  house.  She  was  sitting  with 
her  grandchildren  when  she  spoke.  “  Grandchild,  hunt  for  deer,”  she  said. 
“  I  will  make  a  good  house  for  my  old  one  is  getting  shabby.”  2  When  she 
said  this  the  grandson  went  to  hunt. 

“  Djingona’ai,  my  father,  I  spoke  to  you.  I  am  going  after  that  which 
you  look  upon.  You  must  bring  it  to  me  quickly.  Bring  me  quickly  the 
largest  male  deer  upon  which  you  look.” 

Then  he  came  to  it.  He  saw  the  deer  he  meant  come  walking  toward 
him.  “  Wind,  my  brother,  do  not  warn  him  from  me,”  he  said.  He  started 
toward  the  deer.  He  put  his  head  up  over  the  ridge  and  saw  the  deer 


1  Told  by  Antonio  in  response  to  a  request  for  the  rules  to  be  followed  in  hunting. 

2  It  was  explained  that  the  house  was  not  necessarily  actually  rebuilt  or  repaired.  It 
was  said  to  be  customary  to  represent  one’s  self  as  coming  from  an  attractive  house  so  the 
deer  would  wish  to  come. 


1918.]  Goddard,  San  Carlos  Apache  Myths  and  Tales.  63 

walking  along  looking  about.  Because  he  had  prayed  the  deer  did  not  see 
him.  He  came  close  to  him  and  shot  him.  The  shot  killed  the  deer  and 
he  brought  him  to  the  camp.  “  Thanks,  my  grandchild,”  his  grandmother 
said. 

“Hunt  again,”  she  said.  “Go  for  your  sister,”  Ests’unnadlehi  said. 
“  Hunt  toward  the  west.”  “  I  am  going  where  my  sister  is  walking,”  he 
said.  “You  must  hurry,  my  sister.  I  said  I  would  come  to  you  before  the 
sun  is  very  high.”  He  prayed  to  the  wind.  “My  brother,  ‘hurry’  I  said 
to  you.” 

The  same  thing  happened  to  him  again.  The  deer,  a  female,  came  to 
him,  not  very  far  away.  He  killed  it  and  brought  it  to  the  camp.  “  He 
means  that  it  shall  be  this  way,”  Ests’unnadlehi  said.  “  Let  it  be  that 
way,”  they  said.  “We  will  keep  it  up.” 

He  started  after  it  from  halfway  between  the  top  and  the  bottom  of 
Ests’unnadlehi’s  house.  “Make  a  fire  that  you  may  eat  before  you  go,” 
she  said.  She  put  a  pot  made  of  hacine  filled  with  black  mouth  blood  on 
the  fire.  She  dipped  the  foam  off  with  a  cup  made  of  bafgaiye. 

“Now  I  will  go  for  the  deer,”  he  said.  While  he  was  going  after  it  he 
says:  “Ganowan,  my  brother,  what  will  you  do?  You  have  some  deer  for 
pets.  Bring  me  one  of  them  anyway  I  ask  of  you.”  “  Djingona’ai,  I  am 
your  child.”  “Black  Whirlwind,  my  brother  you  must  hurry  to  help  me, 
I  say.”  “I  am  after  you,  I  say.  It  shall  be  the  largest  male  deer  and  its 
body  shall  be  large.  It  must  not  be  looking  around,  because  I  have  prayed 
to  you.” 

As  he  walked  around  he  came  to  it.  He  considered  how  he  should  ap¬ 
proach  it.  He  concluded  it  would  be  better  to  go  to  it  behind  the  ridge. 
In  that  way  he  came  near  it  and  shot  it,  killing  it.  He  carried  it  home. 

“You  women  who  are  menstruating  must  not  eat  its  head.  You  must 
not  eat  its  heart.  If  you  do  I  cannot  kill  more  deer  and  I  shall  be  in  bad 
luck.” 

All  the  men  killed  deer.  They  entered  into  a  contest  to  see  who  would 
kill  deer  first  and  who  would  kill  the  largest  number  of  deer.  “This  one, 
Bullsnake,  he  is  the  best  hunter.  He  kills  only  large  bucks.  Panther  Boy 
here,  is  the  same  kind  of  a  hunter.  Ganowan  too  is  that  sort  and  so  is 
Ganljin.  Well,  let  us  go  hunting  quickly,”  they  said  to  each  other.  The 
men  started  out  but  Bullsnake  still  lay  on  his  bed.  “The  men  went  long- 
ago,”  they  told  him.  “Well,  I  will  go,”  he  said  but  he  was  still  lying  down. 

When  the  other  three  men  had  gone  to  hunt,  each  in  his  own  direction, 
Panther  Boy  started.  He  had  gone  up  only  one  ridge  when  he  pulled  a  hair 
from  his  beard  and  stood  it  up  in  a  little  canyon  where  some  brush  stood 
in  front  of  where  he  was  hiding.  When  he  had  placed  it  he  went  back  to 


64  Anthropological  Papers  American  Museum  of  Natural  History.  [Vol.  XXIV, 

his  station  on  top  of  the  ridge  and  sat  down.  When  he  had  been  sitting 
there  a  short  time  he  wondered  what  might  be  happening,  and  he  put  his 
head  up.  He  looked  at  the  hair  from  his  beard  which  he  had  set  up  and  it 
was  still  as  it  had  been  at  first.  The  next  time  when  he  put  his  head  up  it 
was  still  as  before.  There  was  no  change  the  third  time  and  he  again  with¬ 
drew  behind  the  ridge.  When  after  a  little  while  he  put  his  head  up  again 
a  deer  had  come  there.  He  saw  it  lying  there  and  it  had  antlers.  It  was 
the  hair  from  his  beard  that  did  it.1  He  stepped  toward  the  deer  and  when 
he  came  near  it  he  shot  it,  killing  it.  He  put  it  over  his  shoulder  without 
opening  it  and  carried  it  to  his  house  where  he  put  it  down. 

None  of  the  men  who  had  gone  hunting  with  him  had  returned.  He 
thought  about  Bullsnake,  wondering  if  he  had  gone  to  hunt  and  concluded 
he  would  go  to  see.  As  he  came  to  the  door  Bullsnake  was  pulling  out  a 
large  buck.  Panther  Boy  was  still  the  first  to  bring  in  a  deer.  This  one 
who  first  brought  in  a  deer  had  someone  to  help  him.  He  sent  wind  after 
Ganowan  and  when  he  came  where  the  deer  were  and  started  to  stalk  them 
the  wind  went  among  them  and  they  smelled  Ganowan  and  ran  away  from 
him.  He  came  back  from  the  hunt  without  killing  anything.  He  sent 
Buzzard  after  Ganljin.  When  he  came  to  the  deer  and  began  to  stalk  them 
Buzzard  stuck  a  wing  up  behind  a  ridge  further  over  than  the  one  on  which 
the  hunter  was  walking  and  flapping  his  wings,  frightened  the  deer,  who 
saw  him  and  ran  off.  Ganljin  did  not  kill  a  deer.  Panther  Boy  won  the 
contest. 

This  is  the  way  they  used  to  do.  They  prayed:  — 

“  Gandilxil,  you  are  my  brother.  Hurry  and  bring  me  the  one  you  like.” 
“Ganljin,  you  are  my  brother.  Hurry  and  bring  me  the  one  you  like.” 
“  Panther  Boy,  there  is  food  in  your  camp.  Hurry  and  bring  me  the  forked 
horn  deer  that  you  raise.” 

“  Bullsnake,  bring  me  what  you  raise  at  your  camp.” 

The  people  speak  thus  when  they  pray  that  they  may  kill  large  deer. 


The  Snake  Ceremony  2 

They  say  it  happened  long  ago.  Two  men  set  out  from  Gotalbakawadi 
to  make  a  war  raid.  When  they  arrived  they  were  unsuccessful  and  turned 
back.  When  they  came  near  Black  River  on  their  return  there  were  no 
people  there  but  close  to  the  stream  bed  there  were  a  person’s  footprints. 


1  The  text  indicates  that  the  hair  became  a  deer. 

2  Told  by  Albert  Evans  who  is  said  to  know  and  practise  the  ceremony.  A  very  similar 
account  was  obtained  from  a  White  Mountain  Apache  in  1905. 


1918.1 


Goddard,  San  Carlos  Apache  Myths  and  Tales. 


65 


They  followed  the  tracks  and  it  seemed  the  person  had  gone  into  a  large 
stone  which  lay  there.  One  of  them,  saying  it  was  Stone  Echo  Girl  who  had 
made  the  tracks,  urged  that  they  should  go  on  to  a  camping  place  as  it  was 
near  sunset.  When  they  wanted  to  build  a  fire  one  of  them  went  for  some 
sotol  stalks  which  he  was  breaking  off  when  he  saw  a  porcupine  running  off 
toward  its  hole  which  it  entered.  He  ran  to  his  brother  and  told  him  about 
it.  They  went  to  the  hole,  pushed  a  sharpened  stick  in,  twisting  it  so  it 
was  entangled  in  the  quills  and  then  pulled  the  animal  out.  They  carried 
the  animal  back,  built  a  fire,  and  put  in  some  small  stones  to  heat.  When 
they  were  hot  they  put  in  the  porcupine  and  covered  it  up  with  the  ashes. 
While  it  was  cooking  they  sat  there  one  on  either  side  of  the  fire  until  mid¬ 
night.  They  then  took  the  porcupine  out  and  one  of  them  ate  of  it  but  the 
other  did  not.  They  went  to  sleep,  but  after  a  little  one  of  them  woke  up. 
Then  the  other  one  woke  up,  and  one  began  to  tell  the  other  that  he  did  not 
feel  well  and  that  if  the  other  should  return  to  their  home  he  should  tell 
what  had  happened  to  him.  The  other  brother  remained  however  until 
daybreak  when  the  older  brother  said,  “Now  I  am  nearly  dead.  Go  back, 
brother,  but  do  not  look  back.  When  you  are  on  Yucca  ridge  do  not  look 
back.”  Then  the  younger  brother  started  back,  but  when  he  came  to 
Yucca  ridge  he  said  to  himself  “Why  did  he  tell  me  not  to  look  back?” 
He  looked  back  where  his  brother  sat  and  saw  something  weird  going  along. 
He  ran  and  came  back  to  Gotalbakawadi.  He  told  them  they  had  had  bad 
luck  at  Black  River.  “Well,  we  will  find  out,”  he  (the  father)  replied  and 
sent  messengers  east,  south,  west,  and  north  to  call  the  people  together. 
Before  long  they  assembled  and  started  to  go  to  Black  River.  They  trav¬ 
eled  with  sheet  lightning  so  they  could  see  well.  When  they  came  there 
many  of  them  said,  “  I  am  a  medicineman.”  The  man  who  had  been  sitting 
there  was  not  to  be  found  and  the  medicinemen  did  not  know  where  he  was. 
They  looked  for  a  long  time  for  his  track  but  found  no  trace  of  it.  They 
did  see  the  mark  where  a  snake  had  crawled  along.  They  concluded  that 
must  have  been  made  by  the  man  and  decided  to  follow  it.  This  they  did 
until  it  came  to  the  edge  of  the  water  of  Black  River,  where  they  were  forced 
to  stop.  Those  who  claimed  supernatural  power  tried  to  raise  up  the  water 
of  the  river  but  were  not  able  to  do  so.  Finally  distant  lightning  raised  it  a 
little  and  the  company  started  down  the  bed  of  the  river  beneath  the  water. 
They  went  on  downstream  until  they  came  to  the  junction  of  the  rivers.1 
When  they  came  close  they  found  no  signs  of  the  lost  man  and  continued 
downstream  until  they  came  where  the  water  sinks  below  the  surface.2 


* 


1  The  mouth  of  Tonto  Creek  where  Roosevelt  is  now  situated. 

2  Near  Phoenix,  Arizona. 


66 


Anthropological  Papers  American  Museum  of  Natural  History.  [Vol.  XXIV, 


They  went  downstream  from  there  until  they  came  way  down  and  there  they 
found  him  but  he  was  not  a  human  being. 

Then  a  man  with  supernatural  power  who  had  come  with  them  took  his 
four  rings  and  began  to  throw  them  at  what  had  been  a  man.  The  first 
restored  the  man  as  far  as  his  neck.  The  second  one  fell  on  him  and  made 
him  a  man  as  far  as  his  waist.  The  third  restored  nearly  all  the  remainder 
of  his  body,  and  the  fourth  made  him  completely  a  man  as  he  had  been 
before.  They  all  returned  without  mishap  to  Gotalbakawadi.  When 
they  were  nearly  back,  they  stopped  by  a  place  which  they  said  should  be 
called  Tsexadecgij,  “forked  rock.”  There  they  say  supernatural  ones  live. 
They  went  still  further  until  they  came  where  it  is  called  Tulittsogixalj, 
“yellow  water  spring”  where  also  supernatural  people  are  said  to  live. 
From  there  all  the  company  went  on  back  until  they  came  to  Gotalbakawadi 
where  all  the  different  kinds  of  supernatural  ones  live.  They  were  going  to 
make  there  the  people  who  talk  the  different  languages  and  from  there  they 
were  to  be  scattered  out  in  different  directions.  They  danced  there  twelve 
nights  during  which  time  no  one  slept.  When  the  people  were  feeling  happy 
they  made  names  for  the  various  types.  They  made  thirty-two  different 
languages  and  then  the  people  separated  from  each  other. 

“The  supernatural  ones  will  live  here,”  he  said.  Then  he  made  for  the 
people  those  things  on  which  we  live.  He  made  thirty-two  kinds  of  fruits 
and  vegetable  food  on  which  he  said  the  people  should  live.  He  promised 
them  rain  which  would  make  these  plants  grow.  He  made  for  them  their 
corn,  bil’onagai,  and  agave  telling  them  to  roast  the  latter  with  fire.  He 
also  made  acorns,  giant  cactus,  and  two  other  kinds  of  cactus  which  they 
should  use  as  food.  Then  he  made  for  them  day  and  night  and  arranged 
the  months.  Some  of  these  he  made  to  be  cold  and  some  of  them  hot. 
He  made  twelve  months  altogether  and  divided  them  in  the  middle,  one  part 
hot  and  one  part  cold.  Now  everything  on  the  earth  had  been  made  by  him. 

Then  the  chief  of  the  supernatural  ones  said  that  the  people  should  live 
on  the  earth  happily  and  promised  to  look  after  them  saying  that  they  should 
all  be  his  children.  He  told  them  that  they  should  do  whatever  he  did. 
He  promised  to  pray  for  them.  He  said  he  would  live  on  top  of  the  sky. 
If  it  rained  the  fruits  would  grow  for  them.  He  made  everything  for  the 
people  and  arranged  it  properly.  He  charged  them  to  remember  what  he 
told  them  saying  that  he  had  made  everything  good  for  them  and  that  they 
were  to  live  on  the  earth.  He  told  them  to  pray  to  him  and  reminded  them 
that  he  had  made  all  the  various  things  for  them.  He  warned  them  it 
would  not  be  well  for  them  if  they  did  not  give  heed  to  the  things  he  was 
telling  them.  Whatever  they  said  or  thought  would  be  known  to  him.  He 
was  saying  this  because  he  thought  they  would  live  happily  because  of  what 


1918.] 


Goddard,  San  Carlos  Apache  Myths  and  Tales. 


67 


he  had  said.  He  promised  that  he  would  go  across  above  the  world  every 
day  and,  see  them  everywhere. 

He  also  said  he  had  made  pollen  with  which  the  people  on  the  earth 
everywhere  should  pray  and  that  they  should  pray  to  him  only  with  it. 

Having  made  many  languages  for  them  and  said  all  this  to  them  he 
directed  that  they  go  their  several  ways  and  scatter  over  the  earth  and  that 
he  would  go  up  above  where  he  would  live. 

“Now,  this  is  all,”  he  said.1 


Panther  and  Coyote  2 

Coyote  was  sleeping  on  the  other  side  of  the  fire.  “  Let  us  go  over  here,” 
he  told  Panther  with  whom  he  was  living.  “  There  is  a  good  nest  on  the 
cliff.”  They  two  went  there.  When  Panther  climbed  up,  Coyote  spoke 
to  the  rock,  saying,  “  Grow  up  with  him.”  The  rock  began  growing  up. 
It  was  very  high  when  it  stopped  growing.  Panther  looked  down  to  the 
bottom  and  saw  a  fire  burning  there.  When  he  saw  it  he  cried.  He  sat  in 
the  nest  with  Eagle’s  children.  While  he  was  sitting  there  a  number  of 
eagles  flew  down  from  the  sky.  They  put  a  feather  shirt  on  the  man  and 
he  flew  up  with  them.  As  they  flew  up  they  sang,  “  We  are  going  up, 
Yaoina.” 

When  he  got  up  to  the  sky  he  found  many  fruits  there.  They  gave  him 
a  wife.  They  had  such  things  as  pumpkins,  melons,  and  gourds  for  ene¬ 
mies.  Bees  were  their  enemies  also.  These  hawk  people  used  to  go  to  war 
and  fight  their  enemies.  Panther  went  and  fought  with  them.  He  kicked 
and  struck  them,  killing  them  all.  When  he  came  back  he  looked  down 
toward  the  earth.  The  man  who  had  given  him  his  daughter  told  him  that 
if  he  were  wishing  he  could  go  home,  he  might  do  so. 

Then  they  put  four  kinds  of  feather  shirts  on  him  and  went  down  with 
him.  They  flew  under  him  as  he  went  down.  They  sang,  “yakigolna- 
dazza  yaxinnahi.” 

They  came  down  to  the  ground  near  where  he  was  taken  away.  They 
told  him  he  must  not  let  anyone  see  the  feather  shirts  they  had  given  him. 

He  went  to  the  place  where  his  house  had  stood.  There  was  nothing 


1  When  the  informant  was  reminded  that  the  name  of  this  individual  had  not  been  men¬ 
tioned  he  replied,  1  Sun,  though.” 

2  Told  by  a  San  Carlos  woman  named  Dananeldel,  in  December,  1905.  The  White 
Mountain  Apache  also  use  this  narrative  as  a  basis  of  a  ceremony  for  the  christening  of 
an  infant.  The  Jicarilla  know  this  story.  Goddard,  (a),  224.  This  narrative  here  treated 
as  a  folk  tale  resembles  among  the  Navajo  a  major  myth  with  ceremonial  connections. 
Matthews,  195-208. 


68 


Anthropological  Papers  American  Museum  of  Natural  History.  [Vol.  XXIV, 


there  but  the  remains  of  the  house.  He  asked  the  charred  remains  of  the 
fire,  how  many  years  ago  the  people  had  moved  away.  They  told  him  five. 
He  went  on  and  found  where  a  house  had  been.  He  asked  the  poles  of  which 
the  house  was  made  how  many  years  it  had  been  since  the  people  left. 
Four,  he  was  told.  He  went  on  and  came  wh£re  a  house  had  been.  He 
asked  the  old  beds  how  many  years  since  the  people  had  left.  They  told 
him  three.  He  went  on  again  and  came  to  another  place  where  they  had 
lived  and  asked  the  brush  shelter  how  many  years  had  passed  since  the 
people  left.  It  told  him  two  years.  He  went  on  until  he  came  to  another 
deserted  dwelling.  There  he  questioned  the  ashes  and  received  the  answer 
that  the  people  had  left  a  year  before.  He  went  to  still  another  place  where 
a  house  had  been.  He  asked  the  cuds  of  cactus  which  had  been  chewed 
and  rejected  how  long  before  the  people  had  left.  They  told  him  that  they 
had  left  that  very  morning. 

Then  he  went  on  and  overtook  them.  They  were  going  along  ahead  of 
him,  the  woman  carrying  a  burden  basket  in  which  his  own  boy  was  sitting. 
“Mother,”  he  said,  “father  is  behind  us.”  Coyote’s  children  were  in  the 
basket  too,  hanging  over  its  side. 

His  former  wife  came  to  an  arroyo  and  built  a  house.  When  Coyote 
went  off  hunting,  Panther  told  his  wife  to  bathe,  which  she  did.  Then 
Panther  took  out  Coyote’s  children  and  threw  them  away,  leaving  only  one. 
He  sat  down  inside,  hiding  himself. 

When  Coyote  came  back  from  hunting  he  said  to  the  woman.  “Has 
your  husband  come  home  that  you  have  taken  a  bath?” 

The  youngest  of  the  Coyote  children  who  had  been  spared,  spoke, 
saying,  “Father,  it  was  with  an  arrow-flaker.” 

“What  have  you  done  with  the  children?”  Coyote  asked.  “Where 
have  the  others  gone?”  Panther’s  boy  was  named,  He  Gnaws  Tough  Meat. 
Then  Panther  was  angry  at  that  and  came  out  and  spoke  to  Coyote,  who 
was  frightened  and  said  he  had  taken  good  care  of  Panther’s  wife. 

Panther  put  four  stones  in  the  fire  to  heat,  saying  to  Coyote,  “These  will 
be  your  wife.”  “What  is  difficult  about  those?”  asked  Coyote  as  he  built 
a  fire  around  the  stones  as  Panther  directed.  When  they  were  hot  Panther 
told  Coyote  to  swallow  one.  He  swallowed  it,  saying  he  did  not  taste  any¬ 
thing.  He  ran  around  in  a  circle.  Panther  told  him  to  swallow  a  second 
one.  He  swallowed  that  one  saying  again  that  he  did  not  taste  it.  Again 
he  ran  around  in  a  circle.  Panther  gave  him  another  to  swallow.  Coyote 
swallowed  it  with  the  same  remark  and  ran  around  in  a  circle  once  more. 
The  last  time  he  gave  him  another  and  told  him  to  swallow  it.  He  ran 
around  in  a  circle.  Panther  gave  him  some  water  to  drink.  When  he  had 
drunk  it,  steam  came  out  his  mouth,  his  ears,  and  his  nostrils.  He  lay 
down  and,  shaking  his  tail,  died. 


1918.] 


Goddard,  Sari  Carlos  Apache  Myths  and  Tales. 


69 


The  Sisters  are  lured  by  a  Flute1  (First  Version) 

They  say  long  ago  many  people  were  living  at  a  certain  place.  Two 
girls,  sisters,  heard  a  strange  sound.  It  was  a  flute  they  heard.  “Sister,” 
one  of  them  said  to  the  other,  “somebody  is  making  a  pleasing  sound.  Let 
us  go  where  he  is.”  They  two  started  out  and  walked  in  the  direction  until 
they  came  to  a  red  bird  who  asked  them  where  they  were  going.  “We  are 
going  where  a  pleasing  sound  is  being  made,”  they  replied.  “I  am  the  one 
who  is  making  that  noise,”  the  bird  said.  When  asked  to  sing  the  bird 
sang,  “djeuk,  djeuk.”  The  girls  said  that  was  not  the  sound  they  were 
searching  for  and  went  on  their  way.  They  next  came  to  Quail  who  also 
asked  their  errand.  They  made  the  same  reply  to  be  assured  that  Quail 
was  the  one  they  were  seeking.  When  told  to  sing,  Quail  said  “ga-,  ga-.” 
“You  are  not  the  one  we  are  seeking,”  they  replied  and  went  on.  They 
came  where  there  was  a  dove  who  asked  whither  they  were  going.  When 
told  they  were  seeking  the  author  of  a  pleasant  song  the  dove  said  he  was  the 
one  they  had  heard.  When  requested  to  sing,  the  note  “wo-o-,  wo-o-”, 
was  produced.  “It  was  not  you  we  heard,”  the  girls  said  and  went  on. 
As  they  went  along  they  came  to  Road-runner.  “Where  are  you  going?” 
he  asked.  “We  are  going  where  someone  is  making  a  pleasing  sound,” 
they  replied.  “Well,  sing  for  us  then,”  they  said.  Road-runner  sang 
“i-,  i-.”  “You  are  not  the  one,”  the  girls  said  and  went  on.  They  then 
came  where  the  pleasant  sound  was  and  heard  the  flute  again.  “We  hear 
it  here,  the  one  for  whom  we  are  seeking,  sister,”  one  of  them  said.  “We 
will  come  to  the  place  by  sunset.  We  will  spend  the  night  there,  hear  the 
flute  and  then  we  will  return  to  our  homes.” 

When  they  came  there  they  found  two  boys  and  their  grandmother  who 
were  living  together.  One  girl  and  one  boy  spent  the  night  at  a  distance 
from  the  other  couple.  When  it  was  morning  they  got  up  and  one  of  the 
boys,  mounting  a  flat-topped  shade,  played  the  flute  for  them.  They  were 
pleased.  They  built  a  house  with  a  bed  on  either  side  of  the  doorway. 
The  girls  liked  the  boys  and  lived  there  some  time.  The  old  woman  made 
fires  of  wood  that  snapped  and  sent  out  sparks  which  annoyed  the  girls  who 
were  lying  near.  “Let  us  go  home,  sister,”  one  of  them  said.  “We  are 
going  back  where  we  used  to  live,”  the  older  sister  said  to  the  boys.  “You 
must  come  to  see  us  sometimes.”  They  came  back  to  their  former  home  and 
lived  there  again. 


1  Told  in  1914  by  Albert  Evans. 

This  story  was  obtained  by  Miss  Constance  Goddard  Du  Bois  from  the  Dieguenos 
among  whom  it  is  part  of  their  major  myth.  Du  Bois,  217-242. 

The  tale  is  common  among  the  Yuman  peoples  according  to  Prof.  A.  L.  Kroeber. 


70 


Anthropological  Papers  American  Museum  of  Natural  History.  [Vol.  XXIV, 


When  a  long  time  had  passed  the  boys  started  to  go  there.  They  came 
along  until  the  house  was  to  be  seen  in  the  distance  and  sat  down.  The 
girls  knew  them  and  invited  them  to  come  in.  They  refused,  saying  things 
were  strange  to  them.  The  younger  girl  went  to  them  and  was  happy  when 
she  saw  them.  “We  two  came  here  as  you  told  us  to  do,”  one  of  them  said. 
The  girl,  saying  that  it  was  well,  went  back  to  the  camp  and  told  her  relatives 
that  the  two  men  they  had  visited  were  sitting  nearby.  “Prepare  some 
seeds  for  them  to  eat  and  take  them  to  the  men,”  the  chief  directed.  When 
they  had  prepared  a  meal  they  took  it  to  the  young  men  who  ate  it.  After 
that  many  people  went  to  the  strangers  and  built  a  house  for  them  there. 
They  lived  in  this  house.  Some  time  after,  they  came  there  in  a  band  to  the 
doorway  of  the  house  and  killed  one  of  the  strange  boys.  The  other  escaped 
by  turning  himself  into  a  downy  feather  and  passing  through  the  top  of  the 
house.  The  wind  blew  it  away.  Escaping  thus  he  started  back  where 
his  home  was. 

When  he  came  back  where  his  grandmother  lived  he  told  her  his  brother 
had  been  killed.  She  reminded  him  that  she  had  told  them  not  to  go  that 
way. 

The  two  girls  ran  away  and  were  fleeing  in  the  direction  the  boys  had 
lived.  A  large  number  of  men  ran  after  them.  There  was  one  boy  with  the 
girls.  When  the  people  were  approaching  him,  he  with  the  girls  came  to  a 
large  river  by  which  a  heron  was  making  a  pottery  vessel.  They  called  to 
her,  “  Put  your  leg  across  toward  us.”  “Why?”  she  asked.  “Many  people 
are  running  after  us  to  kill  us,”  they  replied.  Heron  put  her  leg  across  and 
they  walked  over  the  river  on  it.  Then  they  said  to  her,  “  Grandmother, 
those  people  yonder  will  kill  us  if  they  overtake  us.  If  they  ask  you  to  put 
your  leg  across  for  them  you  must  pull  it  back  when  they  are  right  in  the 
middle  of  the  stream.  Tell  them  they  hurt  you  and  spill  them  in  the  water 
and  so  save  our  lives.”  When  those  who  were  behind  came  near  the  heron 
they  asked  her  to  put  her  leg  across.  She  replied  that  she  was  not  strong 
enough  to  do  what  they  requested,  that  she  was  making  pottery  there. 
She  put  her  leg  across,  however,  and  when  they  were  halfway  oyer  she 
pulled  her  leg  back  and  they  fell  into  the  stream  and  turned  into  ducks. 
They  swam  down  on  the  surface  of  the  water. 

The  three  who  were  going  along  stopped  and  built  a  house  where  they 
lived  for  a  time. 

One  day  Wildcat  came  to  visit  them,  spending  two  days  with  them. 
When  he  started  home  he  invited  them  to  come  to  see  him  some  time,  saying 
he  had  a  good  house.  They  said  they  would  and  after  some  time  one  of 
them  proposed  they  should  return  Wildcat’s  visit.  They  went  to  Wildcat’s 
house  and  spent  two  days  becoming  his  friends.  They  returned  to  their  own 
camp  and  lived  there. 


1918.] 


Goddard ,  San  Carlos  Apache  Myths  and  Tales. 


71 


This  house  of  theirs  stood  by  itself.  “  Let  us  go  where  the  people  are 
living,”  one  of  them  said.  They  went  further  over.  Coyote  came  to  them 
and  calling  them  cousins  said  he  would  sleep  by  their  camp.  To  this  they 
consented.  “Let  us  move  up  the  river,”  he  suggested.  Consenting  they 
moved  up  stream.  Then  he  proposed  they  go  and  live  where  there  were 
many  people  camping  to  hunt.  They  came  there  and  joined  the  camp  and 
lived  properly.  They  settled  down  there  where  there  were  many  houses. 

“There  is  no  other  way  for  us,”  he  said. 


The  Sisters  are  lured  by  a  Flute  (Second  Version) 

Long  ago  there  were  two  sisters  living  at  a  certain  camp.  They  went  for 
wood,  and  as  they  were  returning  the  older  said,  “  Sister,  some  one  is  singing 
nicely;  let  us  go  there.” 

They  started  away  and  came  to  Woodrat’s  house.  He  asked  them  why 
they  had  come.  They  replied  that  having  heard  nice  singing,  they  had 
come  there.  “Was  it  you  we  heard?”  they  asked.  Woodrat  said  he  was 
not  the  person  they  had  heard. 

They  went  on  and  a  little  way  from  there  came  to  Ground  Squirrel. 
They  told  him  why  they  had  come  and  asked  him  if  he  was  the  one  they 
had  heard.  He  said  he  was  not  the  one. 

They  went  on  again  and  came  to  a  dove  sitting  on  a  tree.  The  girls  said 
they  had  come  there  because  they  had  heard  someone  singing  nicely.  They 
asked  Dove  if  he  were  the  one  who  had  sung.  Dove  said  he  was  the  one. 
“Let  us  hear  you  sing,”  the  girls  asked  of  him.  He  sang,  “Houwuhu.” 
The  older  girl  said  that  was  nearly  like  what  she  had  heard,  but  suggested 
they  should  go  still  further. 

They  went  on  and  soon  came  where  a  red  bird  was  sitting  on  a  tree. 
This  bird  asked  the  girls  why  they  had  come.  They  replied  that  they  had 
heard  a  pleasing  song.  The  bird  said  that  it  was  his  song  they  had  heard. 
They  asked  to  hear  him  sing  and  he  sang,  “  Tcit  tcit  tcit.”  “  No,”  they  said. 
As  they  climbed  to  the  top  of  the  hill  they  heard  him  again.  As  they  went 
down  they  heard  a  flute  playing.  “  Sister,  that  is  the  one,”  the  older  girl 
said.  The  sound  they  heard  was  like,  “Hi  i,  hi  i  hi  i  hi  i  hi  i  hi  i.” 

The  boys  who  played  the  flute  were  living  there  with  their  grandmother. 
She  was  away  then  after  wood.  The  girls  came  up  on  the  hillside.  They 
came  to  the  grandmother  and  ground  corn  for  her  and  then  they  hid  them¬ 
selves.  The  boys  who  were  away  hunting  asked  on  their  return  who  had 
come  to  visit  them.  The  grandmother  said  no  one  had  been  there.  The 
boys  then  called  attention  to  the  marks  on  the  ground  made  by  the  buckskin 
dresses  of  the  girls.  The  grandmother  said  that  she  had  been  sitting  there 


72  Anthropological  Papers  American  Museum  of  Natural  History.  [Vol.  XXIV, 

and  had  made  the  imprints  on  the  ground.  The  old  woman  went  for  wood. 
When  she  came  back  she  was  angry.  “Why  are  you  angry?”  they  asked 
her.  She  struck  the  boys  and  knocked  them  down. 

The  girls  started  to  return  to  their  homes.  The  younger  of  the  two  girls 
was  pregnant  and  gave  birth  to  a  boy  by  the  roadside.  They  two  returned 
to  their  mother’s  house.  When  the  boy  had  grown  to  some  size  he  went  out 
to  hunt.  He  shot  a  quail  and  broke  its  leg.  His  father  had  come  to  see 
them  with  his  brother.  The  quail  said  to  the  boy,  “  I  will  tell  you  some¬ 
thing  if  you  will  restore  my  leg  for  me.”  The  boy  came  to  the  quail  and 
fastened  its  leg  in  place  with  some  clay  and  made  it  good  again.  When  he 
had  done  this  the  quail  told  him  that  those  at  the  boys’  home  had  eaten  his 
father  and  flew  off.  The  boy  threw  away  his  bow  and  ran  home,  crying. 
He  found  out  at  his  home  that  his  father  had  been  eaten.  He  lay  down  and 
covered  himself  with  a  blanket.  His  mother  said,  “Here  is  your  father’s 
hand,”  and  hit  him. 

Then  a  gopher  came  up  under  him.  He  put  a  flat  stone  over  the  hole 
so  it  could  not  be  seen.  After  the  boy  had  gone  down  the  hole  the  blanket 
was  crying,  “lu,”  it  said. 

The  woman  pulled  the  blanket  away  and  the  boy  was  gone.  She  hunted 
over  the  ground  with  her  hand  and  found  a  hole  in  the  ground.  The  three 
of  them,  his  mother,  his  aunt,  and  his  grandmother  went  down  the  hole 
after  him.  The  boy  was  running  along  way  beyond.  Then  the  ones  whose 
child  it  was  said,  “Look  back  at  me  just  once.” 

The  boy  came  to  a  river  where  a  duck  was  making  pottery.  The  boy 
said,  “Over  there  are  those  who  kill  people.  They  are  running  after  me.” 
The  old  woman  put  her  leg  across  the  stream  and  the  boy  crossed  on  it. 
He  told  the  old  woman  when  those  who  came  behind  were  halfway  across 
she  should  say  her  leg  was  breaking  and  drop  them  in  the  river.  She  did 
that  as  they  were  crossing  on  her  leg.  His  mother  fell  in  the  river.  He 
saw  some  clothes  floating  on  the  water.  Three  times  he  saw  something 
floating  down. 


Coyote  and  the  Jack-Rabbit  People  1 

Long  ago  Coyote  said :  “  I  wish  I  was  walking  along  with  it  moist  under 
my  feet.”  He  went  on  with  it  moist  under  his  feet  as  he  had  wished.  “I 
wish  I  was  walking  with  water  to  my  hips,”  he  then  said.  The  water 
came  to  his  hips  as  he  wished  it  would.  “  I  wish  I  were  swimming  across 


1  Told  December,  1905,  by  Skinazbas,  chief  of  the  San  Carlos. 


1918.1 


Gocldnrd,  San  Carlos  Apache  Myths  and  Tales. 


73 


with  only  my  back  above  the  water,”  he  wished  again.  It  happened 
that  way.1 

When  he  was  on  the  other  side  of  the  river  he  lay  down  as  if  he  were 
dead,  near  the  place  where  the  people  came  for  water.  Soon  a  Jack-Rabbit- 
Girl  came  for  water.  She  filled  her  vessel  and  started  to  return  to  the  camp 
when  she  saw  Coyote  lying  there  dead.  She  began  shouting,  “The  person 
you  hate  to  see  is  lying  here  dead.”  The  rabbits  all  came  running  there  and 
danced.  They  sent  word  inviting  everyone  to  come  to  the  dance.  All 
kinds  of  living  people  came  there,  among  them  Skunk. 

When  all  the  people  were  dancing,  Skunk  sent  his  fluid  into  their  eyes 
so  that  the  people,  one  after  another,  fell  down  dead,  but  Coyote  ran  off. 
Skunk  pulled  the  bodies  together  and  made  a  round  pile  of  them.  Coyote 
suggested  to  Skunk  that  the  one  who  should  beat  in  a  race  around  the  small 
hill  standing  near,  should  eat  them  all.  They,  two,  started  to  race  around  the 
hill  but  soon  Coyote  lay  down  right  where  he  was  and  Skunk  ran  on  by  him¬ 
self.  While  he  was  doing  that  Coyote  ran  back  and  ate  all  the  flesh,  leaving- 
only  the  bones.  When  he  had  eaten  them,  he  started  to  run  around  the  hill. 
When  Skunk  arrived  there  was  nothing  there  but  a  pile  of  bones.  As 
Coyote  came  running  Skunk  inquired  of  him  what  had  happened  to  the  meat 
that  had  been  piled  there.  Coyote  replied,  that  the  name  of  this  place  was 
Meat  Separates,  and  that  it  was  food  for  poor  people.  Skunk  threw  the 
bones  away  and  accused  Coyote  of  having  eaten  the  meat.  As  evidence 
of  this,  he  called  attention  to  the  condition  of  Coyote’s  belly  as  he  lay  there. 
Then  they  were  angry  at  each  other. 


Coyote’s  Eyes  2 

Rabbits  were  throwing  their  eyes  up.  Coyote  ran  there  and  said, 
“Cousin  let  me  do  it  too.”  They  refused,  but  Coyote  repeated  his  request. 
The  rabbits  helped  Coyote  get  his  eyes  out  and  he  threw  them  up.  They 
fell  back  again  and  he  repeated  the  process.  Then  the  rabbit  said,  “Let 
his  eyes  hang  on  the  tree.”  The  next  time  Coyote  threw  his  eyes  up  they 
caught  and  hung  in  the  tree.  Coyote  had  no  eyes  and  Rabbit  made  eyes 
for  him  of  pitch. 


1  The  Sia  account  gives  a  reason  for  the  wish;  Coyote  was  weary  from  a  long  journey. 
Stevenson,  (a),  149. 

2  Told  in  1905  by  Frank  Ross,  a  Chiracahua  Apache,  living  with  the  San  Carlos. 

A  widely  distributed  story:  Matthews,  89;  Stevenson,  (b),  153;  Wissler  and  Duvall,  29. 


74 


Anthropological  Papers  American  Museum  of  Natural  History.  [Vol.  XXIV, 


Tar  Baby  1 

Long  ago  Fox  was  stealing.  He  was  crawling  through  a  small  hole  in 
the  bottom  of  the  fence.  The  farmer  put  a  figure  made  of  pitch  in  the  hole. 
Fox  was  walking  around  in  the  night  and  saw  this  figure  of  pitch.  “Get 
out  of  the  way  and  let  me  pass,”  he  said.  “  There  are  many  watermelons.” 
The  figure  moved  from  side  to  side.  He  went  up  closer  to  it.  “  Go  on,” 
he  told  it.  It  did  not  go.  When  Fox  started  through,  the  figure  slid  from 
one  side  to  the  other.  “It  is  not  a  person,”  he  said  and  started  to  go  in. 
Move  away  he  told  it.  It  did  not  move  away.  He  struck  the  pitch.  His 
hand  stuck  there.  “  I  will  strike  you  with  my  left  hand,”  he  said.  His 
left  hand  stuck  to  the  figure.  “  I  will  kick  you  with  my  right  foot,”  he 
threatened.  When  his  foot  stuck  he  said  he  would  kick  him  with  his  left 
foot.  When  his  left  foot  was  fast  he  said  he  would  switch  him  hard  with  his 
tail.  His  tail  stuck  fast.  “I  will  bite  your  head  off,”  he  said.  He  bit 
him  and  his  teeth  stuck  fast. 

The  man  came  and  found  him  hanging  to  one  side  of  the  figure.  He  took 
Fox  to  his  house  and  tied  him  to  a  stake  while  he  heated  water  to  scald 
him.  Coyote  came  along  and  asked  Fox  why  he  was  there.  Fox  said  he 
was  waiting  there  while  they  brought  something  sweet  for  him  to  eat. 
“  Cousin,  let  me  take  your  place,”  Coyote  said.  Coyote  let  himself  be  tied 
up  and  Fox  went  up  on  the  top  of  the  ridge  to  watch.  The  man  brought 
out  the  hot  water  and  poured  it  over  Coyote’s  back  so  that  the  hair  came  off. 
Coyote  went  trotting  off  until  he  came  where  Rabbit  sat  by  some  water. 

Coyote,  coming  up  behind,  saw  Rabbit  and  caught  him.  While  he  was 
holding  him  with  his  teeth,  Rabbit  said,  “  I  will  tell  you  something.”  The 
moon  was  to  be  seen  reflected  in  the  water.  Rabbit  told  Coyote  that  there 
was  some  gold  lying  in  there  and  that  was  why  he  was  sitting  there  drinking 
the  water.  Coyote  looked  and  said,  “Why  it  is  so,  isn’t  it?”  “Cousin, 
you  drink  the  water  here  and  I  will  drink  over  there.”  Rabbit  did  not  drink 
any  of  the  water.  He  only  pretended  to  do  so,  but  Coyote  drank  a  large 
quantity  until  his  belly  became  very  large.  Rabbit  ran  away  from  him. 

‘  I  will  kill  you  some  time  somewhere,”  Coyote  said. 

A  long  way  off  a  rock  was  standing  up.  Rabbit  was  standing  against  it. 
Coyote  saw  him  standing  there  and  was  about  to  knock  him  down.  “Wait 
for  me,  Cousin,”  Rabbit  said,  “I  will  tell  you  something.”  “The  sky  is 
falling,”  he  told  him,  “  look  up  here.”  Coyote  looked  up  and  said,  “  It  is  so, 


i  Told  at  San  Carlos  in  1905  by  Sidney  Smith,  a  Tonto  Apache  who  was  living  with  the 
San  Carlos  Apache. 

The  narrator  seemed  not  aware  that  the  story  was  of  other  than  Indian  origin. 


1918.] 


Goddard,  San  Carlos  Apache  Myths  and  Tales. 


75 


isn’t  it?”  “We  had  better  stand  against  the  stone.”  Coyote  stood  against 
it  and  Rabbit  ran  away.  “Wherever you  are  I  will  kill  you,”  said  Coyote. 

Some  distance  away  Coyote  was  catching  grasshoppers  when  one  sat 
down  in  his  mouth  and  talked  to  him.  “  Smooth  the  spines  of  that  cactus 
and  I  will  eat  it,”  he  said.  “Some  other  people  will  come  to  me  and  because 
of  that  I  shall  not  be  able  to  eat  well.”  “  Go  over  there  by  the  water  and  I  will 
eat  it,”  Coyote  said.  “  Because  the  girls  come  there  to  get  water,  I  will  not 
be  able  to  eat  well.”  “  I  will  eat  there  where  the  dry  wood  is  set  up  on  end,” 
Coyote  said.  “  Because  they  come  after  wood  I  cannot  eat  there  very  well,” 
it  said.  Then  he  opened  his  mouth  and  the  grasshopper  flew  away. 


Sack  and  Pot  as  Man  and  Wife 

Long  ago  they  say  Pot  was  a  woman  and  Sack  was  a  man.  As  these 
two  were  walking  together  they  came  where  there  was  a  sheer  cliff  with  no 
way  down.  Pot  jumped  over  and  was  broken.  Then  Sack  jumped  over, 
too,  but  landed  safely.  He  repaired  the  pot  and  they  walked  on. 

As  they  traveled  they  came  where  a  fire  was  burning  over  a  large  terri¬ 
tory.  Pot  went  right  in,  walked  through  the  middle  of  the  fire,  and  came 
out  the  other  side.  She  stood  at  the  edge  of  the  fire.  Sack  went  in  and 
began  to  blaze  there  before  he  had  gone  far  from  the  edge  of  the  fire.  Pot 
went  in  after  Sack  and  brought  him  out  and  repaired  him.  Pot  was  not 
burned  at  all. 

They  walked  on  until  they  came  to  a  river.  Sack  waded  across  to  the 
other  side.  Pot  went  in  but  filled  with  water  in  the  middle  of  the  river  and 
sank.  “My  wife  is  drowned,”  Sack  said,  and  he  wept. 


The  Loaf,  the  Cloth,  and  the  Hide  1 

Long  ago  they  say  an  old  woman  was  living  with  her  daughter’s  son. 
He  went  away  to  work.  He  made  a  chair  and  was  given  a  loaf  of  bread  for 
his  work.2  He  was  taking  it  home  to  his  grandmother  when  he  came  to  the 
house  of  another  old  woman.  She  invited  him  to  eat  and  he  did  so.  After 
supper  she  invited  him  to  spend  the  night  there.  During  the  night  the  old 
woman  stole  the  boy’s  loaf  and  substituted  another  which  he  took  to  his 
grandmother.  They  ate  the  bread  together. 


1  This  is  a  European  story  well  known  to  Spanish-speaking  peoples.  The  recorded  tales 
have  as  rewards  a  snake,  a  donkey,  and  a  stick  instead  of  those  here  mentioned. 

2  The  loaf  was  supposed  not  to  decrease. 


76 


Anthropological  Papers  American  Museum  of  Natural  History.  [Vol.  XXIV, 


When  it  was  gone  and  they  were  about  to  die  of  starvation  his  grand¬ 
mother  told  him  to  go  and  work  again  since  they  were  about  to  starve.  The 
boy  went  there  again  and  made  two  chairs.  He  was  given  a  table  cloth  for 
his  wages.  He  was  told  to  spread  the  cloth  and  call  for  any  food'  or  sweets 
he  wanted  and  then  stand  with  his  back  to  the  cloth.  He  took  the  cloth 
and  started  home  with  it.  He  went  to  another  old  woman’s  house  where  he 
was  invited  to  eat.  When  he  had  eaten  he  was  asked  to  stay  all  night. 
During  the  night  the  woman  stole  the  table  cloth  and  put  another  in  its 
place.  He  went  to  his  grandmother  the  next  morning.  When  he  came  to 
the  camp  he  spread  down  the  cloth  and  standing  back  to  it  called  the  names 
of  the  dishes  he  wanted.  When  he  turned  to  the  cloth  there  was  nothing 
on  it.  No  food  was  there. 

Then  his  grandmother  told  him  to  go  and  work  once  more.  He  went 
again  and  made  two  chairs.  For  wages  he  was  given  a  hide  and  told  that 
it  would  do  quickly  whatever  he  told  it  to  do.  On  his  way  home  he  came  to 
the  house  of  the  woman  again  and  was  invited  to  eat.  He  refused  to  eat, 
but  demanded  his  loaf  of  bread.  The  woman  said  she  had  not  seen  his  bread. 
The  boy  told  her  she  was  not  telling  the  truth  and  again  asked  that  his  loaf 
be  given  him.  The  woman  again  said  she  had  not  seen  it.  He  told  her  to 
hurry  and  took  the  hide  he  had  been  given  from  his  pocket.  “My  hide,” 
he  said,  “that  person  stole  my  loaf  from  me.  Get  it  back  for  me.”  He 
dropped  the  skin  and  a  black  man  jumped  up  from  it.  He  drew  a  sword  and 
said  to  the  woman,  “Give  him  back  his  bread  and  table  cloth  quickly.” 
The  woman  cried  and  ran  around.  She  gave  them  back  to  the  boy  who  went 
home  to  his  grandmother  with  whom  he  lived.  “Good,”  she  said.  They 
lived  well. 

A  rich  man  had  a  good  many  people  working  for  him.  “Where  does 
the  boy  get  so  much?”  they  said.  Another  chief  told  his  men  to  go  over 
there  and  get  that  man.  They  went  after  him.  When  the  boy  came  there 
they  put  him  in  jail.  The  chief  told  him  that  after  two  nights  he  would  be 
hung.  Then  the  priest  asked  the  boy  what  good  thing  he  had  left  at  his 
house.  He  replied  that  his  wife  was  there  and  beside  he  had  a  hide.  They 
told  him  that  he  was  to  be  hung  in  one  hour.  His  wife  came  bringing  the 
hide.  One  hour  of  the  time  he  was  to  be  hung  his  wife  came  in  the  jail 
bringing  the  hide.  He  told  his  wife  good-bye.  He  took  the  hide  with  him 
when  he  went  to  stand  on  the  gallows.  He  told  the  hide  to  strike  the  chief 
who  wanted  to  kill  him  with  lightning  and  to  kill  all  the  people.  It  struck 
them  with  lightning. 


1918.] 


Goddard,  San  Carlos  Apache  Myths  arid  Tales. 


77 


The  Good  and  the  Bad  Brother  1 

A  long  time  ago  they  say  there  were  many  people  living  at  a  certain 
place.  There  were  two  brothers  who  agreed  to  go  to  this  settlement.  As 
they  were  going  along  they  came  upon  a  bullsnake.  The  older  brother 
said  he  was  going  to  kill  it  and  the  younger  told  him  it  was  a  bad  thing  to  do 
and  that  he  should  not  do  it.  Each  reiterated  his  statement  three  times  and 
then  the  elder  brother  ran  to  the  snake  but  the  younger  brother  ran  after 
him  and  catching  him,  held  him  while  the  snake  escaped. 

They  went  on  for  some  distance  until  they  came  where  a  hawk  sat  on  a 
tree.  The  elder  brother  said  he  would  kill  it  and  the  younger  brother  said, 
“No.”  The  older  brother  repeated  his  intention  and  the  younger  again 
said,  “No.”  The  first  ran  toward  the  hawk  but  the  second  one  caught  him 
saying  the  hawk  was  a  poor  thing  and  should  be  spared.  He  shouted  to  the 
hawk  and  it  flew  up.  The  elder  brother  asked  why  he  had  caused  the  hawk  to 
get  away  when  he  was  about  to  kill  it.  The  younger  one  said  just  because  it 
was  a  poor  thing  he  should  not  kill  it  and  urged  that  they  should  hurry  on. 

As  they  were  going  along  they  came  to  a  horse  which  was  very  thin. 
When  the  elder  brother  said  he  was  going  to  kill  it,  the  younger  one  objected, 
saying  it  was  a  pitiful  animal  through  which  one  could  even  see  the  grass 
on  the  hillside  beyond.  Each  of  the  brothers  repeated  his  statement  the 
third  time  and  then  the  younger  brother  drove  the  horse  away.  The  elder 
brother  reproached  him  for  driving  the  horse  away  when  he  had  said  he  was 
going  to  kill  it.  They  went  on  and  came  where  a  man  was  living  with  whom 
they  stayed  and  worked  for  the  food  they  ate.  The  larger  boy  did  not  work 
but  the  smaller  one  worked  for  the  rich  man  who  gave  them  their  food. 
The  big  boy  who  didn’t  work  was  lazy  but  the  boy  lived  well. 

The  larger  boy  talked  to  the  chief  saying  that  the  smaller  boy  bragged 
that  he  could  do  whatever  the  chief  told  him  to  do.  “What  boy?”  the 
chief  asked.  “The  small  boy  I  live  with,”  the  other  replied.  “He  says 
he  can  do  that.  ‘Well  I  will  jump  in  the  red  boiling  metal  down  the  hill, 
and  the  next  morning  I  will  be  inside  sitting  on  something,’  he  says  and  if 
he  says  so  he  can  do  it.” 

The  chief  sent  the  older  boy  home  and  next  day  sent  for  the  younger 
boy  who  when  he  came  was  told  that  he  was  reported  to  have  said  that  he 
could  remain  over  night  in  boiling  metal.  The  boy  said  that  he  had  not 
said  it  but  was  nevertheless  commanded  to  be  ready  in  four  days  to  undergo 
the  ordeal. 


1  This  story  resembles  in  a  general  way  a  European  tale  entitled  “  Boots  and  the  Troll  ” 
in  Popular  Tales  from  the  Norse,  Sir  Geo.  Webbe  Dasent.  1904. 


78 


Anthropological  Papers  American  Museum  of  Natural  History.  [Vol.  XXIV, 


The  boy  returned  to  the  place  where  he  was  living  and  sat  there  un¬ 
happily  wondering  why  his  brother  was  making  such  reports  about  him. 
So  he  sat  as  the  days  passed  until  three  days  were  gone.  When  he  realized 
that  the  next  day  he  must  go  for  the  ordeal  he  felt  distressed  and  wondered 
what  he  should  do.  Just  then  the  horse  he  had  saved  came  to  him  and  spoke. 
“Boy,  why  are  you  unhappy?”  he  asked.  The  boy  replied  that  the  next 
day  he  was  commanded  to  get  into  a  pot  of  boiling  lead.  “Well,  do  not  be 
disturbed  by  that.  You  saved  my  life  over  there  and  I  will  save  yours,” 
the  horse  said  to  him.  He  directed  him  to  take  four  pails  and  a  knife  saying 
he  would  come  to  the  boy  who  was  to  lead  him  to  the  place  designated.  The 
boy  was  to  cut  off  the  horse’s  head  and  fill  the  four  pails  with  the  blood. 
He  was  to  wash  himself  with  one  of  these  pails  of  blood,  drink  one,  and  pour 
the  remaining  two  into  the  pot  of  lead  before  he  jumped  in.  The  remains  of 
the  horse  were  to  be  placed  to  the  east. 

When  the  days  were  all  passed  the  chief  called  all  the  people  together 
and  commanded  that  on  that  day  the  boy  was  to  do  this.  When  the  boy 
led  the  horse  there  the  people  laughed  for  one  could  see  the  grass  through 
the  emaciated  sides  of  the  horse.  The  boy  cut  off  the  horse’s  head  with 
the  sharp  knife  he  had  brought  and  filled  four  buckets  with  the  blood.  He 
then  took  the  horse  to  the  east.  He  washed  himself  with  the  contents  of 
one  pail,  drank  one,  and  poured  the  other  two  into  the  boiling  lead.  Having 
done  this  he  jumped  in.  The  people  all  went  back  to  their  homes.  The 
next  morning  they  came  there  and  opened  the  kettle  of  lead.  The  boy  was 
not  dead  but  sat  inside  alive.  He  got  up  and  came  out.  He  returned  to 
his  home  and  continued  to  live  there  happily. 

When  considerable  time  had  passed  the  older  brother  informed  on  him 
again.  He  came  to  the  chief  and  said  the  boy  who  lived  with  him  said  that 
he  could  cut  the  cottonwood  which,  if  one  cuts  it  down,  stands  next  morning 
as  it  was  before  so  that  it  can  put  out  leaves  again.  The  chief  said  the  boy 
should  do  this.  The  next  day  he  sent  for  the  boy  and  told  him  that  it  had 
been  reported  that  he  said  he  was  able  to  cut  the  cottonwood  so  that  it 
would  remain  dead.  The  boy  denied  having  said  this,  but  the  chief  said 
that  while  it  might  be  he  had  not  said  it,  he  must  nevertheless  do  it.  Four 
days  were  specified  as  the  time  before  this  must  be  accomplished. 

The  boy  went  back  to  his  home  where  he  sat  about  thinking  what  he 
should  do,  quite  unhappy.  When  there  were  two  days  of  the  four  remaining 
and  he  was  wondering  how  he  would  cut  the  tree  the  bullsnake  came  to 
him  and  asked  why  he  was  so  unhappy.  The  boy  told  him  of  the  cotton¬ 
wood  tree  which,  if  cut  down,  was  the  next  morning  always  the  same  as 
before.  This  he  said  he  had  been  ordered  to  cut  down.  The  snake,  saying 
that  the  boy  had  once  helped  him  and  saved  his  life,  agreed  to  save  the  boy’s 


1918.] 


Goddard ,  San  Carlos  Apache  Myths  and  Tales.  . 


79 


life  in  return.  He  asked  how  long  before  the  task  must  be  attempted.  The 
boy  replied  in  two  days.  The  snake  then  said  he  would  go  there  the  next 
day  and  eat  off  all  the  leaves  so  they  could  not  grow  out  again,  after  which 
the  tree  might  be  cut. 

The  chief  sent  for  the  boy  and  told  him  the  day  had  arrived.  They  went 
with  the  boy  where  the  tree  stood,  getting  there  about  sunset.  The  boy 
alone  saw  the  snake  as  it  came  down  the  tree.  The  boy  chopped  the  tree 
down  and  returned  to  his  home.  The  next  morning  the  tree  was  not  growing; 
it  still  lay  there  a  dead  tree.  The  chief  said  the  boy  had  saved  his  life  and 
gave  him  suitable  rewards.  The  boy  lived  happily  again. 

After  considerable  time  had  passed  his  brother  informed  on  him  again, 
telling  the  chief  the  boy  had  said  he  could  make  the  rich  man’s  daughter 
well  again.  The  chief,  saying  he  would  find  out,  sent  for  the  boy.  He  told 
the  boy  it  had  been  reported  that  he  had  said  that  he  could  produce  a  child 
from  the  rich  man’s  daughter  in  one  night  and  have  her  well  again  the  next 
morning.  The  boy  denied  saying  it  but  the  chief  said  that  nevertheless 
in  four  days  he  must  do  it  or  his  head  would  be  cut  off. 

The  boy  went  back  to  his  home  and  sat  about  for  three  days,  unhappy, 
thinking  how  he  should  do  it.  When  there  was  only  one  day  left  the  hawk 
flew  to  him  and  asked  why  he  was  unhappy.  The  boy  told  what  he  was 
expected  to  do,  to  cure  the  sick  daughter  of  the  rich  man  and  produce  a 
child.  The  hawk  said  that  since  the  boy  had  once  saved  his  life  he  would 
save  the  boy’s  life.  The  man’s  daughter’s  illness  was  due  to  a  screw  in  the 
crown  of  her  head.  The  screwing  down  of  this  piece  of  iron  had  nearly 
killed  her.  It  was  being  forced  down  by  the  dancing  of  some  people  by  the 
river’s  edge.  The  boy  was  to  screw  it  up  again  and  the  girl  would  get  well. 
The  boy  thanked  him  for  this  information.  The  hawk  also  promised  to 
come  to  the  house  in  the  middle  of  the  night.  A  black  rattlesnake  would 
make  a  noise  and  then  there  would  be  a  baby. 

When  the  four  days  had  passed  he  came  where  all  the  men  were  gathered 
to  look  on.  He  raised  the  screw  in  the  head  of  the  sick  girl  who  sat  there 
and  she  was  well  again.  He  went  back  to  his  home.  In  the  middle  of  the 
night  the  hawk  sat  on  the  house.  A  black  rattlesnake  made  a  noise  and  just 
then  the  baby  was  born.  When  daylight  came  the  chief  said  the  boy  had 
made  good  and  saved  his  life.  The  boy  went  home  and  lived  happily. 

When  some  time  had  elapsed  the  older  brother  again  went  to  the  chief 
and  said  that  the  boy  had  used  words  that  were  not  good.  He  had  said 
that  he  could  kill  Delgit  and  bring  his  tongue  and  hide.  The  chief  said  that 
the  boy  should  do  it  and  sent  for  him.  When  the  boy  came  he  asked  him  if 
he  had  said  he  would  kill  Delgit  and  then  told  him  to  do  it  on  the  fourth  day 
and  bring  the  tongue  and  hide.  If  he  did  not  do  it  his  head  was  to  be  cut  off. 


so 


Anthropological  Papers  American  Museum  of  Natural  History.  [Vol.  XXIV, 


The  boy  went  to  his  home  and  sat  around,  unhappy  and  wondering  how 
he  should  do  this.  When  three  days  had  passed  and  only  one  day  remained 
the  white  horse  through  which  one  could  see  grass  came  to  him  again.  The 
horse  asked  why  the  boy  was  unhappy.  The  boy  replied  that  it  was  because 
it  had  been  said  that  he  had  claimed  he  could  kill  Delgit.  The  horse  said 
the  boy  had  once  saved  his  life  and  that  he  would  save  the  boy’s  life.  Telling' 
the  boy  to  take  a  long  knife  and  a  short  one,  he  proposed  they  should  go  to 
Delgit  since  he  knew  where  he  lived.  At  the  horse’s  suggestion  the  boy 
mounted  him  and  the  horse  ran  with  him  to  the  far  distant  place  near  which 
Delgit  lived. 

When  they  were  near  the  place  the  boy  dismounted  and  the  horse  gave 
him  instructions,  “Yonder  is  the  one  called  Delgit,”  he  said.  “Sharpen 
the  knives  well.  That  one  will  not  be  able  to  see  us.  You  must  mount  me 
holding  the  long  knife  and  I  will  run  under  him  four  times  back  and  forth. 
When  I  run  under  the  fourth  time  you  must  stab  upward.  When  you  have 
killed  him  cut  out  his  tongue  and  prepare  the  skin.”  The  boy  sharpened 
the  knife  and  mounted  the  horse  which  ran  under  Delgit.  When  Delgit 
turned  that  way  the  horse  ran  back  under  to  the  other  side.  This  he  did 
four  times,  Delgit  whirling  from  side  to  side  in  vain.  When  the  horse  ran 
under  the  fourth  time,  the  boy,  striking  upward,  stabbed  the  monster  which, 
shaking  from  side  to  side,  fell  dead. 

They  came  up  to  the  body  which  the  boy  cut  open.  He  removed  the 
skin  and  the  tongue.  The  skin  was  so  heavy  the  boy  could  not  lift  it  but 
dragged  it  to  the  bank  of  a  ravine  in  which  the  horse  stood  while  the  boy 
pulled  the  skin  across  his  back.  The  boy  then  sat  on  the  load  and  rode 
back  to  the  settlement  near  which  he  deposited  the  hide  and  tongue.  When 
the  appointed  days  were  passed,  he  came  to  the  chief,  bringing  the  tongue. 
“This,  which  I  am  bringing  you,  is  the  thing  you  spoke  of,”  he  said.  The 
chief  said  that  later  he  would  determine  the  matter.  The  boy  having  said 
the  skin  was  lying  at  a  distance,  the  chief  sent  some  men  to  drag  it  there. 

The  boy  was  then  told  to  go  to  his  home  and  eat  and  afterward  to  return. 
The  chief  sent  out  for  all  of  the  people  to  come  together  to  see  if  anyone 
knew  Delgit’s  tongue.  When  the  people  were  assembled,  the  chief  began 
asking  them  what  was  the  color  of  Delgit’s  tongue.  When  not  one  of  them 
knew  it,  he  sent  for  an  old  man  who  was  living  below,  that  he  might  ask 
him.  When  the  old  man  had  come,  the  chief  asked  him  what  kind  of  a 
tongue  Delgit  had.  The  old  man  replied  that  the  tongue  was  forked, 
saying,  that  when  he  was  a  young  man  he  once  saw  it.  “  That  is  the  one,” 
the  chief  said,  “  for  it  is  forked,”  and  then  he  sent  the  boy  home. 

The  boy  remained  there  a  long  time  happily.  After  a  time,  he  began  to 
think  about  his  brother  —  how  he  seemed  not  to  like  him.  He  concluded 
he  would  report  on  his  brother. 


1918.] 


Goddard,  San  Carlos  Apache  Myths  and  Tales. 


81 


He  went  to  the  chief  and  said  that  a  man  who  was  living  at  a  certain 
place  had  said  that  he  could  do  what  he,  the  boy,  had  done.  The  chief 
replied  that  he  would  determine  the  matter  and  sent  the  boy  home  again. 
He  sent  for  the  man  and  asked  if  he  had  said  he  could  do  what  the  boy  had 
done.  Although  the  man  denied  he  had  made  the  boast,  the  chief  told 
him  he  must  do  as  he  was  reported  to  have  said  in  four  days. 

The  man  went  home  and  sat  for  three  days  very  much  disturbed.  When 
there  was  only  a  day  left,  he  went  where  the  poor  white  horse  was  and  led 
him  back.  He  brought  there  four  vessels  and  a  knife.  When  the  time  was 
up,  he  led  the  horse  to  the  appointed  place  and  cut  his  throat.  The  blood 
was  only  sufficient  to  fill  one  of  the  vessels.  He  drank  some  of  this  blood, 
washed  in  part  of  it,  and  poured  the  small  remainder  into  the  metal.  He 
jumped  in  and  the  cover  was  replaced.  Early  next  morning,  the  cover  was 
lifted  but  he  was  not  there.  There  was  nothing  left  and  the  people  all 
laughed  about  it. 

The  boy  continued  to  live  happily. 


Magic  Flight  1 

They  say  there  were  people  living  long  ago.  A  man  said  to  himself, 
“  I  will  go  on  a  journey.”  When  he  had  traveled  far  he  came  where  people 
were  living  and  sat  there.  When  he  had  been  there  a  long  time  without 
anything  to  eat,  he  came  to  the  house  and  walked  by  without  speaking. 
He  then  turned  about  and  went  home.  After  a  month  he  returned  again. 
The  man  who  lived  there  wondered  who  he  was  and  whence  he  had  come. 
As  the  stranger  was  standing  nearby,  the  man  who  lived  there  said  to  him¬ 
self,  “I  will  speak  to  him.”  Going  up  to  him  he  asked  him  where  he  was 
from.  The  stranger  replied  that  he  came  from  a  distant  country.  When 
asked  why  he  had  come  he  replied  that  he  was  about  to  return  but  that  he 
would  come  again  in  a  month.  “Then  I  will  have  something  to  say,” 
the  other  man  remarked  as  the  stranger  left. 

When  he  came  back  at  the  end  of  a  month  he  was  riding  a  horse.  When 
he  approached  the  man  who  lived  there  he  was  greeted:  “Have  you 
returned?”  “I  have  come  back  here,”  he  replied.  “I  told  you  I  would 
go  there.”  “  All  right,  come,”  he  said.  The  man  said  he  thought  he  wanted 
to  live  with  the  stranger.  The  visitor  said  he  was  going  back  and  the  man 
said  he  would  follow  in  fifteen  days.  The  man  told  him  his  name  and  he 
knew  it.  The  stranger  told  him  to  follow  the  horse’s  track  and  he  would 
find  the  way. 


1  A  widely  distributed  European  folk  tale.  Elsie  Clews  Parsons  secured  it  from  Bahama, 
54-62,  and  from  the  Portuguese  of  Cape  Verde  Islands  in  New  England. 


S2  Anthropological  Papers  American  Museum  of  Natural  History.  [Vol.  XXIV, 

He  took  some  food  with  him  and  started  on  the  journey.  He  walked 
along,  following  the  track  until  he  had  gone  a  long  way.  The  man  had 
thought  the  visitor  lived  close  by  but  he  went  on  until  he  climbed  a  high 
mountain  where  he  sat  down.  The  horse’s  track  was  gone.  There  was 
nothing  to  be  seen.  While  he  sat  there  thinking  what  he  should  do,  a 
raven  lit  on  a  tree  and  shouting  at  him  asked  where  he  was  going.  The 
man  heard  the  raven  1  who  flew  down  to  him  and  asked  again  where  he 
was  going.  The  man  said  he  had  been  following  a  horse's  track  tor  he 
wished  to  visit  the  man  who  was  riding  on  the  horse.  The  raven  said  the 
country  where  the  man  lived  was  far  away;  that  four  mountains  stood  across 
the  way  and  that  he  would  go  with  great  difficulty.  He  added  that  the  man 
he  was  seeking  was  not  good,2  and  it  was  dangerous  to  go  to  him. 

The  man  insisted  that  he  wished  to  go  nevertheless,  and  offered  the 
raven  the  supply  of  food  he  had  for  the  journey.  The  raven  consented  to 
carry  the  man  close  to  his  destination  but  said  he  would  bind  the  man’s  eyes 
with  u  white  something  he  had.  He  cautioned  the  man  not  to  raise  the 
bandage. 

I  will  carry  you  there  and  put  you  down  on  that  mountain  ridge  where 
1  will  rest  awhile,”  the  raven  said.  He  took  the  man  on  his  back  and  car¬ 
ried  him  to  the  ridge  where  he  put  him  down.  They  sat  there  a  short  time 
and  then  the  raven  carried  him  to  the  second  mountain  ridge  where  they 
rested  and  talked  a  short  time.  He  carried  the  man  to  the  third  ridge  where 
again  they  sat  and  rested.  They  then  went  to  the  fourth  ridge  in  a  similar 
manner.  While  sitting  there  the  raven  pointed  out  a  mountain  peak  on 
which  the  man  he  was  seeking  lived.  The  raven  agreed  to  carry  the  man 
close  to  the  mountain  and  when  he  had  done  so  he  put  him  down  and  left  him. 
The  man  went  on  by  himself  and  when  he  came  near  the  mountain  he  walked 
along  and  came  where  a  hole  had  been  dug  for  water  by  the  river.  He  sat 
here  a  short  time  until  two  girls  came  for  water.  He  threw  a  small  stone 
from  where  he  sat  at  some  distance  and  the  girls  looked  there  and  saw  him.3 
The  girls  went  quickly  back  to  the  camp  and  said:  “Father,  the  man  who 
said  he  would  come  to  you  sits  over  there.”  The  man  told  his  daughters 
to  invite  the  man  to  come  to  the  camp,  adding  that  he  would  do  much  of 
their  work  for  them.  When  the  girls  came  to  the  visitor  they  told  him  their 
father  had  asked  him  to  come  to  him. 

The  man  got  up  and  went  to  the  camp  and  talked  to  his  host  during  the 


1  Eagle  in  the  Portuguese,  (Cape  Verde  Island)  account. 

2  The  narrator  explained  that  a  tc'i  dn  or  ghost  was  meant.  The  Apache  use  the  same 
word  for  their  old  conception  ghost  and  the  European  concept  devil.  The  Portuguese  and 
Negro  versions  have  the  devil  or  equivalents. 

s  An  Indian  method  of  approach  (p.  20  above)  not  European. 


1918.] 


Goddard,  San  Carlos  Apache  Myths  and  Tales. 


83. 


evening.  .  “I  saw  you,”  he  said,  “and  I  have  come  here  to  you.”  “That 
is  well,”  the  host  replied.  “You  will  work  for  me.”  To  this  the  visitor 
assented. 

The  next  morning  the  man  who  lived  there  said  to  his  guest:  “You  said 
you  would  work  for  me.  Level  down  the  mountain  which  stands  down 
there,  plant  the  ground,  cause  the  crop  to  grow  in  one  day,  and  bring  some 
of  the  corn  home  with  you  tonight.” 

The  man  having  made  an  ax  and  shovel  of  wood  carried  them  with  him 
to  the  mountain  where  he  sat  leaning  against  it,  doing  nothing  until  midday. 
The  youngest  daughter  then  told  her  father  that  she  was  carrying  some 
food  to  the  man  who  was  working  for  them.  Her  father  gave  his  consent 
and  she  set  out  with  the  food.  When  she  came  there  and  saw  the  man 
sitting  there  idle  she  said:  “Well,  you  came  here  to  work.  I  am  bringing 
you  food.”  “  But  I  shall  not  eat.  I  am  not  going  to  save  my  life.”  “Eat, 
I  tell  you,”  the  girl  said.  “  I  cannot  do  anything  with  the  mountain,”  the 
man  replied.  The  girl  urged  him  again  to  eat  and  he  did  so.  When  he  had 
finished  she  offered  to  examine  his  head.  He  put  his  head  down  to  be 
relieved  of  his  vermin.1  The  girl  feeling  over  his  head  breathed  over  it  and 
he  went  to  sleep.  She  lifted  his  head  from  her  lap  to  the  ground  and  got  up. 
With  motions  of  her  hands  in  four  directions  she  leveled  the  mountain  and 
planted  corn.  The  corn  came  up  and  tassels  appeared  on  it.  When  one 
of  them  was  becoming  white  she  woke  the  man  up.  “Get  up,”  she  said, 
“your  work  is  done.”  He  got  up  and  looked  hard  with  his  eyes.  “Get 
some  of  that  you  came  after,”  she  said  to  him.  He  gathered  some  of  the 
corn,  tied  it  up,  and  took  it  home.  When  the  two  came  to  the  camp  the  old 
man  was  pleased.  “Well,  this  is  some  kind  of  a  man  who  said  he  wanted  to 
work.”  The  sun  set.  The  old  man  said  that  the  next  day  he  wanted  some 
horses  broken. 

In  the  morning  they  saddled  a  horse  for  him  and  he  mounted.  The 
girl  gave  him  a  tough  stick  with  which  the  man  hit  the  horse  on  the  neck 
and  back  when  he  tried  to  kick.  The  horse  kept  jumping  around  until  he 
was  tired  and  fell  over.  The  horse  then  spoke  saying:  “Well,  my  daughter 
has  caused  me  to  be  tired  out.  He  could  not  do  it  by  himself.2”  “  I  have 
twelve  daughters  and  you  may  marry  one  of  them,”  he  said  to  the  man. 
“  He  has  beaten  me  and  he  may  have  his  choice  of  the  daughters.  Tomor¬ 
row  have  my  daughters  stand  in  line  for  him.  He  will  marry  one  of  them 
and  then  he  will  work  well.”  The  next  morning  they  put  the  twelve  girls 
in  a  line  and  blindfolded  the  man.  The  youngest  daughter  had  a  small 


1  The  European  stories  are  less  definite  as  to  this  point. 

2  The  European  accounts  have  other  ordeals  but  less  suited  to  Indian  appreciation. 


84 


Anthropological  Papers  American  Museum  of  Natural  History.  [Vol.  XXIV, 


prominence  on  the  palm  of  her  hand.  The  man  passed  along  the  line  three 
times  and  when  it  would  be  the  fourth  time  he  drew  the  youngest  girl  from 
the  line.  The  old  man  exclaimed,  “My  kinfolk,  he  has  taken  from  me  my 
favorite  daughter.”  The  man  married  the  girl  and  lived  with  her.  The 
girl  proposed  that  they  should  go  back  to  his  people  because  her  father  would 
try  to  kill  her  husband.  The  man  consented  to  this.  His  wife  told  him  to 
catch  a  horse.  He  brought  back  a  black  one.  “  Not  that  one,  get  the  poor 
sorrel  horse.”  He  brought  that  one.1  “  You  spit  here  and  I  will  spit  here,”  2 
she  said.  “  This  old  man,  his  daughters,  and  his  wife  have  all  died.  They 
are  not  living  beings.  He  will  try  to  kill  you  but  I  will  help  you  many  times 
so  we  may  go  back  where  you  live.” 

They  mounted  the  horse  one  behind  the  other  and  rode  away.  When 
they  had  been  gone  a  day  the  old  man  told  one  of  his  daughters  to  look  in 
his  son-in-law’s  house.  When  she  came  to  the  house  the  man  was  not  there. 
She  told  her  father  this,  who  said,  “Very  well,  I  will  go  after  him  and  kill 
him.”  He  started  away,  traveling  in  the  middle  of  the  red  wind.  He  rode 
after  them  on  his  horse.  The  girl  saw  him  and  said,  “My  father  is  riding 
over  there  and  he  is  angry  and  it  is  red.” 

They  two  dismounted.  The  woman  sat  in  an  old  house  which  she  put 
there  and  the  man  sat  in  a  black  stump.  The  old  man  rode  up  and  when 
he  came  to  the  old  woman  asked  where  the  man  was  who  stole  his  daughter. 
The  old  woman  said  she  had  not  seen  anyone  around  there.  The  old  man 
got  up  and  went  back  to  his  camp.3  The  next  day  they  all  started  and 
came  where  a  wide  stream  of  water  was  flowing  across.  His  daughter  and 
son-in-law  were  there  in  the  middle  of  the  stream  sitting  on  a  long  large  tree 
which  was  floating  with  th'em.4  The  girl  had  her  head  down.  “My 
daughter,  look  at  me  once,”  the  father  called.  “  My  child,  look  at  me  once,” 
her  mother  said.  “My  sister,  look  at  me  once,”  her  sister  called.  The  girl 
did  not  look  and  told  the  man  not  to  look  for  if  they  looked  the  log  would 
float  back.  It  floated  across  the  water  with  them  and  she  did  not  look  back 
at  them.  They  started  back  and  returned  to  the  camp.5 6 

The  girl  and  her  husband  went  on  and  stayed  some  distance  from  where 
the  man  lived.  The  girl  told  her  husband  to  go  back  to  his  people  but  not 
to  permit  them  to  embrace  him.  If  they  were  to  embrace  him  he  would 

1  The  European  versions  have  two  horses,  “wind”  and  “thought.”  Wind,  the  slower, 
is  taken  by  mistake  and  there  is  no  time  to  change. 

2  This  was  that  their  spittle  might  converse  so  that  the  father  would  not  know  of  their 
flight. 

3  The  man  goes  four  times  in  the  European  versions  and  then  the  wife  goes  alone. 

4  The  girl  becomes  a  ship  and  the  man  the  pilot.  The  Apache  do  not  know  boats  or 

ships  and  have  no  word  for  them. 

6  The  mother  puts  a  curse  on  her  daughter  that  she  shall  be  forgotten  by  her  husband  for 
a  period  of  years. 


1918.] 


Goddard,  San  Carlos  Apache  Myths  and  Tales. 


85 


never  think  of  her  again.  The  man  started  back  and  when  he  was  coming 
his  relatives  saw  him  and  started  toward  him.  He  told  them  not  to  do  so 
but  one  of  them  held  out  his  arms.  The  man’s  mind  was  lost  and  he  forgot 
the  one  who  had  been  his  wife.  He  lived  there  while  much  time  passed. 
Another  man’s  daughter  fell  in  love  with  him  and  gave  him  a  cloth  and  her 
beads.  She  said  she  would  marry  him  and  he  consented.  The  people  were 
talking  of  the  coming  wedding  and  of  the  mutual  attachment  of  the  parties. 
The  people  all  came  there  and  were  told  by  the  father  that  his  daughter  was 
about  to  be  married. 

There  were  two  turtle  doves  sitting  in  a  tree  who  said,  “Wait,  people, 
I  will  speak  to  you.”  “Very  well,”  they  replied  and  they  all  listened.  The 
doves  talked  to  each  other.  “  We  were  traveling  together  for  a  long  time. 
One  day  we  traveled  from  a  place  called  inl’q, 1  and  the  old  man  with  his  wife 
and  daughters  came  after  us  to  fight.  Then  I  became  an  old  woman  and 
you  became  a  black  log.  Over  this  way  there  was  a  body  of  water  in  the 
middle  of  which  we  floated  on  a  log.  They  called  in  vain,  ‘My  daughter, 
my  child,  my  sister,  look  at  me  once  more.’  They  turned  back  and  we  two 
■came  over  here  where  your  people  live.  You  went  home  and  some  one  of 
your  folks  embraced  you  although  I  warned  you  that  if  you  were  so  embraced 
you  would  forget  me.  I  was  that  one  and  you  were  the  other.” 

“Oh,  yes,  I  remember  now,”  he  said.  “  You  were  my  sweetheart.  We 
will  go  back  now.  All  will  be  well.  I  know  you  now.”  He  gave  back  the 
one  he  was  to  marry  and  the  one  he  had  married  long  before  became  his 
wife  again.  They  separated  from  each  other  and  he  married  the  girl  who 
was  the  turtle  dove.  They  lived  together  happily. 


1  “Gets  ripe.” 


86 


Anthropological  Papers  American  Museum  of  Natural  History.  [Vol.  XXIV. 


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1898.) 

Parsons,  Elsie  Clews.  Folk-Tales  of  Andros  Island,  Bahama  (Memoirs,  American 

Folk-Lore  Society,  vol.  XIII,  1918.) 

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Folk-Lore  Society,  vol.  XI,  1898.) 

(b)  The  Pima  Indians  (Twenty-sixth  Annual  Report,  Bureau  of 
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American  Ethnology.  Washington,  1889-1890.) 
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r 


V 


( Continued  from  2d  p.  of  cover.) 


Volume  XVII. 

I.  Riding  Gear  of  the  North  American  Indians.  By  Clark  Wissler.  Pp. 
1-38,  and  27  text  figures.  1915.  Price,  $.50. 

II.  Costumes  of  the  Plains  Indians.  By  Clark  Wissler.  Pp.  41-91,  and  28 
text  figures.  1915.  Price,  $.50. 

III.  Structural  Basis  to  the  Decoration  of  Costumes  among  the  Plains  Indians. 
By  Clark  Wissler.  Pp.  93-114,  and  12  text  figures.  1916.  Price,  $.25. 

IV.  Basketry  of  the  Papago  and  Pima.  By  Mary  Lois  Kissell.  Pp.  115-264, 
and  81  text  figures.  1-916.  Price,  $1.50. 

V.  (In  preparation.) 

Volume  XVIII. 

I.  Zuni  Potsherds.  By  A.  L.  Kroeber.  Pp.  1-37,  and  2  text  figures.  1916. 
Price,  $.30. 

II.  Zuni  Kin  and  Clan.  By  A.  L.  Kroeber.  Pp.  39-204,  3  text  figures,  and 
9  maps.  1917.  Price,  $1.50. 

III.  An  Outline  for  a  Chronology  of  Zuni  Ruins.  By  Leslie  Spier.  Pp.  207- 
331,  and  18  text  figures.  1917.  Price,  $1.00. 

IV.  Notes  on  Some  Little  Colorado  Ruins.  By  Leslie  Spier.  Pp.  333-362, 
and  5  text  figures.  1918.  Price,  $.70. 

Volume  XIX. 

I.  The  Whale  House  of  the  Chilkat.  By  George  T.  Emmons.  Pp.  1-33. 
Plates  I-IV,  and  6  text  figures.  1916.  Price,  $1.00. 

II.  (In  preparation.) 

Volume  XX. 

I.  Tales  of  Yukaghir,  Lamut,  and  Russianized  Natives  of  Eastern  Siberia. 
By  Waldemar  Bogoras.  Pp.  1-118.  1918.  Price,  $1.50. 

II.  (In  preparation.) 

Volume  XXI. 

I.  Notes  on  the  Social  Organization  and  Customs  of  the  Mandan,  Hidatsa, 
and  Crow  Indians.  By  Robert  H.  Lowie.  Pp.  1-99.  1917.  Price,  $1.00. 

II.  (In  preparation.) 

Volume  XXII. 

I.  Contributions  to  the  Archaeology  of  Mammoth  Cave  and  Vicinity,  Ken¬ 
tucky.  By  N.  C.  Nelson.  Pp.  1-73,  and  18  text  figures.  1917.  Price,  $.75. 

II.  Chronology  in  Florida.  By  N.  C.  Nelson.  Pp.  75-103,  and  7  text 
figures.  1918.  Price,  $.25. 

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Volume  XXIII. 

I.  Racial  Types  in  the  Philippine  Islands.  By  Louis  R.  Sullivan.  Pp.  1-61, 
6  text  figures,  and  2  maps.  1918.  Price,  $.75. 

II.  (In  preparation.) 

Volume  XXIV. 

I.  Myths  and  Tales  from  the  San  Carlos  Apache.  By  Pliny  Earle  Goddard. 
Pp.  1-86.  1918.  Price,  $.75. 

II.  (In  preparation.) 


The  Cosmos*  Press.  Cambridge.  Massachusetts 


